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iver-  \ 


The  £arly  History 


First  Church  of  Christ. 


NEW  LONDON,  CONN^ 


Rkv.  S.  LEROY  BLAKE,  D.  D. 

Pastor  of  the  Church,  from  March  30, 1887. 


PUBLISHED  BY  SUBSCRIPTION. 


NE:W   LONDON  : 

Press  of  The  Day  Publishing  Company. 

1897. 


THIS  VOLUME  DOES  NOT 
ClRClLAiE 


Copyright 
By  S.  Leroy  Blake, 


CONTENTS. 


Christ 


CHAPTER. 

I.  InteoductoivY      .... 

II.  Puritanism  in  Connecticut 

III.  The  Origin  of  the  First  Church  of 

IV.  KicHARD  Blinman's  Pastorate    . 
V.  Gershom  Bulkeley's  Pastorate 

VI.  Simon  Bradstreet's  Pastorate 

VII.  Membership  From  1642  to  1683 

VIII.  The  Half-way  Covenant     . 

IX.  The  Rogerenes    .... 

X.  GuRDON  Saltonstall's  Pastorate 

XI.  Governor  Saltonstall 

XII.  The  Diaconate    .... 

XIII.  Men  Who  Have  Entered  the  Ministry  From 
THE  Church 


1 

8 

31 

55 

91 

119 

154 

162 

175 

191 

230 

265 

293 


I. 

INTRODUCTORY. 

This  Church  has  no  record  o£  its  organization.  Its 
origin,  therefore,  has  been  involved  in  uncertainty. 
Dr.  Trumbull,  the  historian  of  Connecticut,  supposed 
that  it  was  constituted  when  its  records  began,  Octo- 
ber 5,  1670 — the  day  of  Mr.  Bradstreet's  ordination. 
But  this  date  seemed  altogether  impossible.  It  was 
not  like  the  men  of  those  times  to  let  twenty-five 
years  pass  in  the  history  of  a  town  with  no  Church. 
Besides,  if  the  organization  had  taken  place  on  that 
date,  a  record  of  the  fact  would  have  been  made  in 
the  proceedings  of  the  Colonial  Legislature,  which 
had  voted  that  no  Church  should  be  embodied  ^ '  with- 
out consent  of  the  General  Court,  and  approbation  of 
the  neighboring  elders."  This  fact,  together  with 
the  fact  that  no  record  of  any  application  to  the  Gen- 
eral Court  for  permission  to  be  embodied  into  a 
Church  here  can  be  found,  led  the  writer  to  believe 
not  only  that  the  Church  is  older  than  the  date  of  Mr. 
Bradstreet's  ordination,  but  also  that  it  is  older  than 
1650 — the  date  of  Mr.  Blinman's  arrival  in  Pequot. 
Soon  after  assuming  the  pastorate  he  set  about  justi- 


Z  EARLY   HISTORY  OF   THE   FIRST   CHURCH. 

fying  these  convictions.  The  third  chapter  records 
the  result. 

If  the  Church  had  an  earlier  existence,  then  Mr. 
Bradstreet's  list  o£  members  ought  not  to  be  the  first. 
Proofs  were  soon  found  that  a  much  earlier  catalogue 
could  be  made  out ;  proofs  so  positive  as  to  leave  no 
room  v^hatever  to  doubt  that  there  was  a  Church  in 
New  London  long  before  October  5,  1670.  The 
result  appears  in  Chapter  VII.  It  shows  reasons  to 
believe  that  there  were  Church  members,  whose 
names  are  known  to  us,  twenty  years  before  Mr. 
Bradstreet's  list  was  made. 

A  Church  without  deacons  would  be  a  thing  almost, 
if  not  quite,  unknown  among  Congregational  Churches. 
The  writer  found  evidence  that  there  were  such  of- 
ficers early  in  the  history  of  the  Church  in  New  Lon- 
don. Chapter  X  embodies  the  result  of  the  search. 
It  seemed  best,  while  upon  the  topic,  to  complete  the 
list  and  bring  it  down  to  date,  although  this  is  beyond 
the  limit  of  the  period  covered  by  this  volume.  The 
same  may  be  said  of  the  list  of  men  raised  up  for  the 
ministry  given  in  Chapter  XI. 

The  name  which  this  Church 'bears.  The  First 
Church  of  Christ,  was  in  the  early  days  given  to 
the  first  Church  planted  in  a  town.  Thus  the  first 
Church  in  New  Haven,  in  Hartford,  in  Middletown, 
in  Fairfield,  and  in  other  ancient  towns  were  origi- 


INTRODUCTORY.  6 

nally  called  and  are  still  known  by  this  name.  A 
vote  passed  June  19,  1700,  is  recorded  on  our  ancient 
minutes,  in  which  "  The  First  Church  of  Christ"  is, 
by  its  own  official  action,  the  name  applied  to  this 
Church  ;  is,  in  fact,  the  name  it  bore  in  Gloucester. 
Besides,  for  seventy-five  years  this  was  the  only 
Church,  of  any  name,  on  the  ground;  and  therefore 
its  right  to  be  called  the  First  Church  of  New  Lon- 
don, and  indeed  of  New  London  county,  cannot  be 
questioned. 

A  Church  so  ancient  must  have  much  in  common 
with  the  history  of  the  town  which  has  grown  up 
around  it,  and  much  in  common  with  the  world's 
progress  during  its  life.  From  1651  no  Church,  save 
those  at  Hartford  and  New  Haven,  was  as  closely 
connected  with  the  civil  and  ecclesiastical  history  of 
Connecticut.  Three  of  the  Governors  of  the  Colony 
were  furnished  from  among  its  adherents — John 
Winthrop,  Jr.,  Fitz-John  Winthrop  and  Gurdon  Sal- 
tonstall.  Obadiah  Bruen,  a  member  of  it,  is  named 
in  the  charter  given  by  Charles  II.  Its  pastor.  Gov- 
ernor Saltonstall,  had  a  conspicuous  hand  in  framing 
the  Saybrook  Platform  and  was  influential  in  the 
establishment  of  Yale  College^  in  its  home  in  New 
Haven.  Two  of  its  pastors,  Adams  and  McEwen, 
were  members  of  the  Board  of  Trustees  of  the  College. 
Adams  was  offered  the  Presidency  in  1714,   which 


4  EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

office  he  declined  at  the  urgent  request  o£  the  town. 
Other  similar  facts  show  how  close  has  been  the  touch 
of  this  Church  with  the  events  which  have  marked  the 
world's  progress  during  the  last  two  hundred  and 
fifty  years. 

So  far  as  is  known  no  other  Church  in  Connecticut 
ever  gave  its  pastor  to  be  Governor  of  the  State.  It 
is  also  worth  mention,  as  giving  a  hint  of  the  stable 
character  of  the  Church,  that  it  has  had  but  twelve 
ministers  in  two  hundred  and  fifty-five  years.  It  is 
believed  that  no  other  Church  of  equal  age  in  the 
State,  and  few  in  the  country,  can  show  a  like  record. 
Two  of  its  pastorates  together  covered  almost  a 
century.  That  of  Eliphalet  Adams  extended  from 
February  9,  1709,  to  October  4,  1753,  when  he  died 
— a  period  of  over  forty-four  and  a  half  years.  The 
pastorate  of  Dr.  McEwen  was  the  longest  in  the  his- 
tory of  the  Church,  and  extended  from  October  23, 
1806,  to  September  7,  1860,  when  he  died — a  period 
of  almost  fifty-four  years.  The  shortest  ministry  was 
three  years,  and  was  that  of  Mr.  Bulkeley,  who 
refused  to  be  settled.  The  average  length  of  pastor- 
ates, not  counting  Mr.  Bulkeley,  who  was  not  or- 
dained, has  been  over  twenty-three  years.  It  may 
be  added  that  in  not  a  single  case  has  a  pastor  been 
dismissed,  except  in  response  to  his  own  earnest 
desire. 


INTRODUCTORY.  O 

The  record  o£  the  Church,  with  reference  to  the 
branches  of  work  and  forms  of  activity  which  belong 
to  the  present,  will  appear  in  another  volume.  The 
great  work  of  missions,  the  various  branches  of  evan- 
gelism, the  work  in  the  slums  of  the  great  centers  of 
population,  movements  like  the  Y.  M.  C.  A.,  &c., 
were  unknown  to  the  seventeenth  century.  The  aim 
of  the  present  volume  is  to  discover  the  origin  of  the 
Church,  and  trace  the  history  of  its  beginnings  to  the 
time  of  Eliphalet  Adams. 

As  the  history  of  a  Church  is  largely  a  story  of  its 
pastorates,  we  have  written  the  narrative  in  this  form. 
The  biography  of  each  minister  is  given  only  so  far 
as  his  life  was  part  of  the  life  of  the  Church  and 
gave  significance  to  it.  If  the  story  seems  somewhat 
identical  with  that  of  the  town,  it  is  because  the 
town  was  the  parish,  and  in  some  remote  sense  the 
Church,  till  1726.  However,  this  volume  groups 
together  the  facts  which  belong  distinctively  to  the 
life  of  the  Church. 

Special  mention  should  be  made  here  of  Miss  Caul- 
kins'  invaluable  History  of  New  London,  as  one  of 
the  principal  and  most  reliable  authorities  consulted. 
The  Colonial  records  of  Connecticut  and  of  Massa- 
chusetts have  also  been  searched.  The  Contribu- 
tions to  the  Ecclesiastical  History  of  Connecticut, 
as   well  as   standard   works    on    Congregationalism, 


6  EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

have  furnished  material.  The  records  o£  the  Church, 
although  far  from  being  full,  have  also  aided  in  the 
preparation  of  this  volume.  These  and  other  author- 
ities are  noted  in  the  text,  and  indebtedness  to  them 
is  hereby  acknowledged. 

The  two  hundred  and  fiftieth  anniversary  of  the 
Church  should  have  been  held  in  May,  1892.  But  at 
that  time  the  date  of  the  organization  was  too  prob- 
lematical. This  volume  is  sent  forth  in  lieu  of  such 
a  celebration.  Certainly  whoever  are  members  of  the 
Church  in  1942,  and  whoever  is  pastor,  they  will  not 
hesitate  to  celebrate  its  three  hundredth  anniversary 
in  May  of  that  year,  and  before  the  thirteenth  day. 
Nor  will  there  be  any  doubt  about  observing  the  two 
hundred  and  fiftieth  anniversary  of  its  planting  in 
New  London  in  the  early  half  of  1901. 

This  volume  is  also  sent  forth  with  the  hope  that 
its  perusal  may  stimulate  a  new  interest  in  this  ven- 
erable Church  on  the  part  of  those  who  now  are  mem- 
bers of  it.  They  stand  in  the  line  of  succession  from 
eminent  men  and  women,  and  compose  a  Church 
which  has  a  history  of  which  they  may  well  be  proud. 
Ancient  as  it  is,  it  has  the  vigor  of  youth,  and  stands 
in  line  with  the  most  advanced  w^ork  of  the  Kingdom, 
yet  without  surrendering  anything  of  that  wholesome 
conservatism  which  refuses  to  remove  the  ancient 
landmarks. 


INTRODUCTORY.  7 

With  a  prayer  for  continued  divine  blessing,  this 
volume,  dedicated  to  the  worthy  memory  of  the  men 
and  women  who  laid  the  foundations  and  reared  the 
superstructure  of  our  civil,  social  and  religious  free- 
dom, is  sent  forth  as  a  contribution  to  the  ecclesias- 
tical history  of  Connecticut. 


II. 

PURITANISM   IN    NEW    LONDON. 


Organizations  and  communities  get,  in  their  begin- 
nings, that  character  which  usually  survives  all 
changes,  and  remains  to  the  end.  The  men  who 
found  a  State,  and  lay  the  first  courses  in  the  rising 
wall ;  the  men  who  begin  a  Church,  lay  its  corner- 
stone, and  erect  it  out  o£  principles  and  beliefs  which 
have  been  inwrought  into  the  fibre  of  their  being,  give 
to  each  a  permanent  trend,  which  is  not  likely  to 
change,  without  an  irruption  of  opposing  civil  and 
religious  forces,  which  sweep  away  the  old  land- 
marks. It  is  well  therefore  to  look  to  find  the  roots 
of  the  State,  of  the  social  order,  of  the  Church. 
Whatever  else  we  may  say,  or  think,  we  shall  be 
obliged  to  admit  that  much  of  what  we  prize  and 
enjoy  today,  is  directly  due  to  the  men  who  laid 
the  foundations. 

It  is  quite  the  fashion  now  to  speak  slightingly  of 
the  so-called  ''blue  laws  of  Connecticut,"  and  of  the 
Puritanism  of  the  fathers.     But  it  must  not  be  for- 


PURITANISM   IN   NEW   LONDON.  9 

gotten  that  the  Constitution  drafted  by  Puritan 
Thomas  Hooker  in  1639,  the  Charter  secured  by 
Puritan  John  Winthrop,  Jr.,  from  Charles  II.  in 
1662,  and  the  present  Constitution  of  this  State, 
adopted  in  1818,  were  the  statement  and  guarantee 
of  the  principles  of  civil  and  religious  liberty  which 
was  assured  to  the  citizens  of  this  Colony,  and  which 
we  today  enjoy.  We  shall  find,  if  we  make  careful 
search,  that  our  freedom  and  the  free  institutions  of 
which  we  boast  were  of  a  Puritan  source. 

December  21,  1620,  was  an  epoch-making  date. 
The  landing  of  the  Pilgrims  was  an  epoch-making 
event.  It  was  the  beginning  of  the  planting  of  New 
England ;  it  was  the  first  stone  laid  in  the  foundation 
of  this  free  government.  The  landing  of  John  Win- 
throp and  his  company  at  Massachusetts  Bay  June 
27  [17  0.  s.],  1630,  was  another  epoch-making 
event,  and  was  the  second  step  in  the  planting  of 
New  England.  Winthrop  wrote  in  his  journal,  a  few 
days  after  his  arrival:  "Thursday,  17  [June].  We 
went  to  Mattachusetts  to  find  out  a  place  for  our  sit- 
ting down." 

It  is  with  this  latter  event  that  the  civil  and  reli- 
gious history  of  New  London,  and  of  Connecticut,  is 
closely  allied.  The  Arabella  and  her  companion 
ships,  not  the  Mayflower,  brought  to  these  shores  the 
Colony  from  which  came  the  men  who  planted  Con" 


10  EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

necticut,  and  brought  hither  three  or  four  of  its  ear- 
liest Churches.  The  planting  of  Connecticut  was  the 
third  step  in  the  planting  of  New  England.  The 
Churches  brought  hither  from  the  Colony  of  Massa- 
chusetts Bay  were  the  Church  in  Windsor,  which 
emigrated  from  Dorchester  in  1635  with  Rev.  John 
Warham  ;  the  first  Church  in  Hartford,  which  emi- 
grated from  Cambridge  in  1636  with  Rev.  Thomas 
Hooker,  of  whom  it  is  said  that  he  was  quite  as  fa- 
mous a  preacher  as  John  Cotton,  who  was  the  leading 
man  of  his  times  in  Massachusetts;  and  the  First 
Church  of  Christ,  New  London,  which,  as  we  expect 
to  show,  emigrated  from  Gloucester  in  1651  with 
Rev.  Richard  Blinman,  its  first  pastor.  Besides  these 
facts  is  this  also,  namely,  that  the  authority  under 
which  John  Winthrop,  Jr.,  founded  the  Pequot  Col- 
ony was  given  by  the  Legislature  of  the  Colony  of 
Massachusetts  Bay. 

It  should  be  said,  however,  that  the  Puritans  who 
came  to  Connecticut  under  the  lead  of  Hooker,  and 
those  who  settled  New  Haven  under  the  lead  of  John 
Davenport  and  Theophilus  Eaton,  and  the  men  who 
settled  the  Pequot  Colony  under  the  lead  of  John 
Winthrop,  Jr.,  had  quite  as  much  of  the  free  and 
liberal  spirit  of  the  Pilgrims  of  Plymouth  as  the  Puri- 
tans of  Massachusetts  Bay,  of  whom  John  Cotton  was 
the  ecclesiastical  head,  who  had  not  quite  forgotten 


PURITANISM   IN   NEW   LONDON.  11 

the  aristocratic  spirit  o£  the  Church  from  which  he 
fled.  It  was  John  Cotton  who  said  that  he  did  ''not 
conceive  that  God  ever  did  ordain"  Democracy  "as 
a  fit  go^/ernment  either  for  Church  or  Common- 
wealth." Hooker  said,  "In  matters  which  concern 
the  common  good  a  general  Council  chosen  by  all  to 
transact  businesses  which  concern  all  I  conceive  most 
suitable  to  rule  and  most  safe  for  relief  for  the 
whole."  Thus  it  will  be  seen  that  these  two  men 
were  wide  apart  in  their  notions  of  government. 
This  was  the  sufficient  reason  why  Hooker  and  his 
company  did  not  remain  in  Massachusetts.  Hooker's 
sentiment  struck  the  keynote  of  popular  liberty  in 
civil  affairs,  afterwards  promulgated  in  our  Federal 
Constitution.  It  was  the  kind  of  Puritanism  which 
was  to  dominate  the  Colony  of  Connecticut.  It  was 
in  complete  harmony  with  the  language  of  the  com- 
pact signed  on  board  the  Mayflower — we  ' '  doe  by 
these  presents  solemnly  and  mutually  in  the  presence 
of  (rod  and  one  of  another,  covenant  and  combine 
ourselves  together  into  a  Civill  Body  Politicke,  for 
our  better  ordering  and  preservation  and  furtherance 
of  the  ends  aforesaid ;  and  by  virtue  hereof  to  enact, 
constitute  and  frame  such  just  and  equall  Lawes, 
Ordinances,  Acts,  Constitutions,  offices  from  time  to 
time,  as  shall  be  thought  most  meet  and  convenient 
for  the  generall  good  of  the  Colony :  vnto  which  we 


12         EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

promise  all  due  submission  and  obedience."  We 
shall  find  that  the  Puritanism  which  prevailed  in  Con- 
necticut, determined  as  it  was  by  the  liberal  spirit  of 
Thomas  Hooker,  and  John  Davenport,  and  John  Win- 
throp,  Jr.,  was  quite  a  different  affair  and  of  a 
far  milder  type  than  the  Puritanism  of  Massachu- 
setts Bay,  which  was  dominated  by  the  more  austere 
and  aristocratic  spirit  of  John  Cotton.  And  his 
notions  of  civil  government  were  far  less  productive 
of  free  citizenship  than  were  those  of  Thomas  Hooker. 
Thus  from  the  first  Connecticut  was  to  all  intents  and 
purposes  a  free  and  independent  State,  and  when  the 
War  of  the  Revolution  broke  out,  this  Colony  had 
little  to  gain  from  it  in  the  way  of  civil  liberty.  For 
under  its  Charter,  which  was  but  a  restatement  of 
Hooker's  Constitution,  every  citizen  had  all  the  rights 
of  Englishmen  under  the  Crown,  and  elected  their 
own  Governors — a  privilege  accorded  to  none  of  the 
other  Colonies,  save  Rhode  Island.  So  that  the  Puri- 
tanism of  Connecticut  always  made  for  the  freedom 
of  the  citizen  under  the  laws.  Thus  the  stamp  of 
Puritanism  was  upon  the  civil  and  religious  founda- 
tions of  this  Commonwealth. 

The  first  minister  in  New  London  of  whom  we 
have  any  account  was  Rev.  Thomas  Peters,  an  uncle 
of  Mrs.  Winthrop,  who  had  been  acting  as  chaplain 
to  Mr.  Fenwick  and  the  garrison  stationed  at  Say- 


PURITANISM  IN   NEW   LONDON.  13 

brook.  When  the  i:)lau  o£  a  settlement  at  Pequot 
was  proposed,  he  entered  heartily  into  it,  doubtless 
with  the  expectation  o£  becoming  a  permanent  resi- 
dent, and,  it  may  be,  of  exercising  his  functions  as  a 
clergyman.  It  is  not  at  all  unlikely  that  during  his 
stay  divine  services  were  held.  This  was  in  1646. 
The  Legislature  of  Massachusetts,  in  its  act  by  which 
it  incorporated  the  Pequot  plantation,  associated  him 
with  Mr.  Winthrop  "for  the  better  carrying  on  of 
the  plantation." 

Mr.  Peters  was  a  Puritan  clergyman  who  had  been 
ejected  from  his  parish  in  Cornwall,  England.  He 
was  a  brother  of  the  famous  Hugh  Peters,  of  Salem, 
who  was  with  Hooker  in  Holland,  and  who  came  to 
New  England  in  1635.  [Punchard's  Hist.  Con- 
g'lsm,  vol.  iv,  pp.  57,  58.]  In  the  autumn  of  1646  he 
was  called  back  to  his  former  flock  in  Cornwall,  and 
left  Pequot  never  to  return.  Mr.  Edward  Winslow 
writes  in  1647:  "Mr.  Thomas  Peters,  a  minister 
that  was  driven  out  of  Cornwall  by  Sir  Ralph  Hop- 
ton  in  these  late  wars,  and  fled  to  New  England  for 
shelter,  being  called  back  by  his  people,  and  now  in 
London."  It  is  not  known  that  there  was  any  other 
clergyman  in  this  Colony  untiFRichard  Blinman  came 
in  1650.  It  does  not  follow,  however,  that  there 
were  no  religious  services,  for  in  those  days  it  was 
customary  for  laymen,    especially  deacons,  to  hold 


14         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

services  hi  the  absence  of  clergymen.  Here,  then, 
we  find  finger-marks  of  Puritanism  on  the  founda- 
tions of  Connecticut  and  of  New  London.  If  we 
look  carefully,  we  shall  find  them  more  clearly  de- 
fined. 

John  Winthrop,  Jr.,  the  founder  of  New  London, 
was  the  eldest  son  of  John  Winthrop,  Sr.,  the  first 
governor  of  Massachusetts.  He  was  born  in  Groton, 
England,  February  12,  1606.  His  family  was  one  of 
substance  and  of  honorable  repute.  His  father,  un- 
less we  except  himself,  was  the  most  distinguished 
Puritan  in  civil  life  of  the  seventeenth  century.  His 
home  at  Groton  was  in  the  cradle  of  Puritanism. 
Huntingdonshire  on  the  west  gave  Oliver  Crom- 
well to  the  world.  At  the  University  of  Cambridge, 
near  by,  had  studied  some  of  the  leading  Separatists 
and  Puritans  of  the  times.  Among  them  were  these, 
whose  names  are  famous  in  New  England  history — 
John  Robinson,  John  Cotton,  John  Winthrop,  Sr., 
Thomas  Hooker.  The  Winthrop  family  were  of  the 
Puritan  faith.  Every  breath  which  the  younger  Win- 
throp drew  was  tinctured  with  it.  It  ran  in  the 
blood  in  his  veins.  It  was  a  foregone  conclusion  that 
he  would  be  a  Puritan.  He  could  not  well  have  been 
anything  else,  without  violating  all  the  laws  of  hered- 
ity. He  was  descended  from  Adam  Winthrop,  a 
rich  clothier  of  Suffolk,  a   man  of  piety,  of  culture, 


PURITANISM   IN   NEW   LONDON.  15 

and  o£  great  strength  and  decision  o£  character.  0£ 
his  father,  John  Winthrop,  Sr.,  it  is  said,  "  he  was 
exemplary  for  his  grave  Christian  deportment,"  and 
it  is  thought  that  at  one  time  he  contemplated  enter- 
ing the  ministry.  But  he  finally  turned  his  atten- 
tion to  the  law. 

When  John  Winthrop,  Jr.  came  to  New  England, 
like  his  father  he  became  a  Congregationalist.  His 
religious  character  was  such  as  to  give  ground  for 
the  belief  that  he  was  one  of  the  earliest  promoters 
of  this  Church,  and  that  when  it  came  here  in  1651, 
he  became  a  member  of  it.  Certainly  he  was  one 
of  its  adherents. 

He  came  to  New  England  in  1631.  Four  years 
later,  under  a  commission  to  build  a  fort  at  Saybrook, 
he  became  the  first  Governor  on  Connecticut  soil — a 
post  which  he  held  for  a  year.  In  1645  he  broke 
ground  for  the  Pequot  Colouy,  which  became  a  legal 
fact,  by  act  of  the  Massachusetts  legislature,  May  6, 
1646.  In  1657  he  was  chosen  Governor,  and  went  to 
reside  at  Hartford.  With  the  exception  of  a  single 
year  he  was  annually  re-elected  till  he  died.  April 
20,  1662,  he  secured  the  charter  from  Charles  II., 
which  united  the  Connecticut  and  the  New  Haven 
colonies  under  one  jurisdiction,  with  himself  for 
Governor.  He  was  no  common  man,  says  Dr.  Trum- 
bull. 


16         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

The  reasons  for  the  great  Puritan  exodus  from 
England  under  Endicott  in  1628,  under  Winthrop  in 
1630,  with  Hooker,  Cotton  and  Stone  in  1633,  and 
with  John  Davenport  in  1637,  are  not  far  to  find.  The 
rehgious  and  political  condition  of  affairs  in  England 
was  repulsive  in  the  extreme  to  the  Puritans,  who 
represented  the  Evangelical  element  in  the  Church  of 
England.  Charles  I.  was  King.  Laud  was  practi- 
cally, as  in  1633  he  became  actually,  primate,  and 
at  the  head  of  ecclesiastical  affairs.  He  formed  the 
purpose  to  raise  the  English  Church  to  be  a  reformed 
branch  of  the  great  Catholic  Church.  In  keeping 
therewith  he  sternly  repressed  the  Puritan  spirit.  All 
hope  of  purifying  the  Church  was  at  an  end.  Non- 
conformity within  it  was  driven  to  be  separation  from 
it.  Under  the  pressure,  some  of  the  best  blood  of 
England  was  driven  out  of  it  to  find  a  home  where 
there  would  be  freedom  to  worship  God  according  to 
the  dictates  of  one's  conscience,  and  to  hold  views 
agreeable  to  the  Evangelical  spirit.  The  pioneer  band 
of  Pilgrims,  who  had  come  to  Plymouth  in  1620,  were 
sending  back  tidings  of  the  religious  liberty  which 
they  were  enjoying.  These  reports  awakened  in  the 
breasts  of  the  harried  Puritans  * '  the  dream  of  a  land 
in  the  West  where  religion  and  liberty  could  find  a 
safe  and  lasting  home."  [Green's  short  Hist,  of  the 
Eng.   People,   p  498].     In  1628  the  Massachusetts 


PURITANISM   IN   NEW   LONDON.  17 

company  had  established  a  colony  at  Salem  with  John 
Endicott  as  Governor.  A  charter  was  secured  from 
the  King  which  established  the  colony  at  Massachu- 
setts Bay,  in  which  Salem  was  included.  John  Win- 
throp  was  chosen  Governor,  October  20,  1629.  He 
set  sail,  and  led  the  largest  Puritan  exodus  to  these 
shores,  in  the  next  year. 

I  can  not  forbear  to  quote  what  Green  says  of  this 
company  of  immigrants  to  these  shores  who  fled  from 
the  persecutions  and  intolerance  of  the  Old  World,  and 
its  established  religious  customs  and  beliefs  :  ^ '  They 
were  in  great  part  men  of  the  professional  and  mid- 
dle classes  ;  some  of  them  men  of  large  landed 
estate,  some  zealous  clergymen  like  Cotton,  Hooker, 
and  Roger  Williams,  some  shrewd  London  lawyers  or 
young  scholars  from  Oxford.  The  bulk  were  God- 
fearing farmers  from  Linconshire  and  the  eastern 
counties.  They  desired,  in  fact,  '  only  the  best'  as 
sharers  in  their  enterprise,  men  driven  forth  from 
their  fatherland  not  by  earthly  want,  or  by  the  lust  of 
adventure,  but  by  the  fear  of  God,  and  the  zeal  for 
a  godly  worship."      [Ibid]. 

After  signing  a  compact  to  go  to  Massachusetts  as 
its  Governor,  Mr.  Winthrop  wrote  to  his  son,  John 
Winthrop,  Jr.,  a  careful  statement  of  reasons  for  the 
new  plantation  in  New  England.  The  following 
memorable  reply   shows  how  deeply  the  son  entered 


18         EARLY  HISTORY  OF   THE   FIRST   CHURCH. 

into  sympathy  with  the  religious  sentiments  of  his 
father.  ''For  the  business  of  New  England,  I  can 
say  no  other  thing,  but  that  I  believe  confidently, 
that  the  whole  disposing  thereof  is  of  the  Lord, 
who  disposeth  all  alterations,  by  his  blessed  will, 
to  his  own  glory  and  the  good  of  his ;  and,  there- 
fore, do  assure  myself,  that  all  things  shall  work 
together  for  the  best  therein.  And  for  myself,  1 
have  seen  so  much  of  the  vanity  of  the  world,  that 
I  esteem  no  more  of  the  diversities  of  countries,  than 
as  so  many  inns,  whereof  the  traveller  that  hath 
lodged  in  the  best,  or  in  the  worst,  findeth  no  differ- 
ence, when  he  cometh  to  his  journey's  end ;  and  I 
shall  call  that  my  country,  where  I  may  most  glorify 
God,  and  enjoy  the  presence  of  my  dearest  friends. 
Therefore  herein  I  submit  myself  to  God's  will  and 
yours,  and  with  your  leave,  do  dedicate  myself  (lay- 
ing by  all  desire  of  other  employments  whatsoever)  to 
the  service  of  God  and  the  company  herein,  with  the 
whole  endeavors  both  of  body  and  mind."  Hon. 
Robert  C.  Winthrop  well  says  of  this  reply  that  "  it 
is  a  memorable  letter  in  New  England  history."  It, 
without  doubt,  confirmed  the  father  in  his  purpose, 
and  may  be  considered  the  casting  vote  which  decided 
the  planting  of  New  England.  Certainly  the  move- 
ment to  Massachusetts,  out  of  which  came  the  move- 
ment which   planted  colonies  at  Hartford,  at  New 


PURITANISM  IN   NEW   LONDON.  19 

Haven,  and  at  Pequot,  was  undertaken  in  that  spirit 
of  reliance  upon  God,  which  was  characteristic  of  the 
Separatist  and  Puritan  revolts  from  the  corruptions 
in  life,  belief  and  worship  of  the  Established  Church. 

While  some  left  England  without  thought  of  sepa- 
rating from  its  Church,  yet  on  arriving  here,  almost 
their  first  step  was  out  of  its  communion.  Win- 
throp's  first  act,  within  a  month  after  landing  at 
Charlestown,  was  to  join  in  the  formation  of  a  Con- 
gregational Church,  as  an  embodied  expression  of 
the  Puritanism  which  he  had  embraced  while  yet  in 
England.  The  settlers  of  Connecticut  followed  this 
most  worthy  practice.  The  gathering  of  a  Church 
was  a  formal  expression  of  their  purpose  in  coming 
to  these  shores,  and  of  the  deep  religious  character 
of  the  men  who  were  engaged  in  those  majestic 
movements  across  the  sea  in  search  of  civil  and  relig- 
ious liberty.  As  John  Winthrop,  Sr.,  planted  a 
Church  when  he  planted  a  Colony,  so  we  have  rea- 
son to  believe  that  it  was  in  the  purpose  of  John 
Winthrop,  Jr.,  to  do.  But  whereas  John  Winthrop 
had  a  large  number  associated  with  him  to  gather  into 
a  Church  at  the  first,  with  John  Winthrop,  Jr.,  the 
case  was  far  different. 

John  Winthrop,  Jr.,  was  a  Puritan ;  but  his  puri- 
tanism  was  not  of  the  severe  type.  Witches  and 
Quakers,  and  Ann  Hutchinson  were  summarily  dealt 


20  EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

with  in  Massachusetts.  But  it  is  not  on  record  that 
the  first  settlers  of  Connecticut,  and  o£  New  London, 
ever  lifted  the  hand  of  persecution  against  a  single 
person  because  of  his  religious  beliefs.  People 
were  punished  severely  for  breaking  the  laws ;  but 
they  were  not  put  to  torture  for  holding  their  convic- 
tions. 

Here  we  may  introduce  some  of  the  men  who 
were  contemporary  with  Winthrop,  and  who  were 
foremost  in  planting  the  colonies  which  were  after- 
wards united  to  form  Connecticut.  As  we  have  seen, 
Thomas  Hooker  led  his  Church  from  Cambridge, 
through  the  wilderness,  to  a  home  at  Hartford,  on 
the  banks  of  the  Connecticut,  in  1636.  He  died  in 
1647,  the  year  after  the  planting  of  the  Pequot 
Colony.  Dr.  Dunning  says  [Congregationalists  in 
America  p  150]  ' '  the  first  constitution  of  Connecticut, 
adopted  in  1639,  was  largely  the  work  of  Thomas 
Hooker,  and  was  the  first  written  constitution  in  his- 
tory which  resulted  in  a  civil  government.  Our  pres- 
ent National  Government  is  in  direct  descent  from 
that  formed  on  this  constitution,  which  marked  the 
beginning  of  democracy.  Connecticut  made  to  Mas- 
sachusetts the  first  propositions  which  resulted  in  the 
confederacy  of  the  New  England  colonies,  and  in  this 
movement  also  the  hand  of  Hooker  is  conspicuous." 
This   early  constitution  was   the  model  followed  in 


PURITANISM   IN  NEW  LONDON.  21 

drafting  the  charter  of  1662,  which  was  so  broad  and 
liberal  in  its  provisions,  and  so  amply  secured  to  the 
inhabitants  of  the  Colony  the  fullest  rights  of  citizen- 
ship, and  of  religious  conviction,  that  it  remained  the 
constitutional  law,  without  revision,  more  than  forty 
years  after  the  Colony  became  a  State.  But  Thomas 
Hooker  was  a  Puritan,  driven  out  of  England  inta 
Holland  because  of  his  religious  convictions.  If 
Hooker's  constitution  was  the  beginning  of  a  demo- 
cratic form  of  government  in  the  world,  if,  as  some 
allege,  it  was  the  first  draft  of  our  national  declara- 
tion of  independence,  and  of  our  national  constitu- 
tion, then  the  world**,  and  we  of  today  owe  no 
small  debt  to  the  Puritanism  of  Connecticut,  as  it 
was  expressed  by  the  liberal  spirit  of  Thomas  Hooker. 
Among  the  early  Puritans  who  settled  Connecticut 
is  to  be  named  another  man  of  great  moral  and  intel- 
lectual force  and  stature.  He  was  a  great  preacher, 
and  there  were  associated  with  him  laymen  of  like 
qualities.  I  refer  to  Eev.  John  Davenport,  who 
founded  the  Quinnipiack  Colony  in  1639.  He  re- 
mained in  New  Haven  till  1670,  and  was  therefore 
contemporary  with  nearly  the  whole  of  Mr.  Win- 
throp's  official  life,  and  was  his  personal  friend. 
These  men  gave  tone  to  the  life  of  the  Colony.  They 
determined  its  civil  and  its  religious  character.  "What 
some   are  pleased  to  denominate  the  Blue  Laws  of 


22  EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

Connecticut,  were  simply  expressions  of  those  high 
moral  convictions  of  right  and  wrong,  which  are 
essential  to  the  largest  and  most  perfect  freedom. 
The  Puritans  believed  that  he  is  the  freest  man  who 
is  most  obedient  to  duty  and  to  what  is  right. 

I  can  not  stop  to  speak  in  detail  of  Theophilus 
Eaton,  the  first  Governor  of  the  New  Haven  Colony, 
nor  of  William  Janes,  the  first  teacher  of  that  Col- 
ony, nor  of  a  good  many  others  of  like  qualities. 
Trumbull  says  of  these  early  Puritan  settlers  of  Con- 
necticut, that  '^  they  were  of  the  first  class  of  settlers, 
and  all,  except  the  ministers,  were  chosen  magis- 
trates or  Governors  of  the  Colony."  They  were 
picked  men  which  the  Puritan  exodus  brought  to 
Massachusetts  and  passed  on  to  Connecticut.  "  They 
formed  its  free  and  happy  constitution,  were  its  legis- 
lators, and  some  of  the  chief  pillars  of  the  church  and 
commonwealth."  They  were  Puritans.  They  were 
Calvinists.  They  were  Congregationalists.  They 
believed  in  the  supreme  headship  of  Christ.  They 
were  therefore  dissenters  from  the  Church  of  Eng- 
land. The  clergy  ^'  were  distinguished  for  litera- 
ture, piety,  and  ministerial  gifts."  '^  They  were 
mighty  and  abundant  in  prayer."  They  were  emi- 
nently men  of  God,  and  undershepherds  of  the  flocks 
committed  to  their  charge. 


PURITANISM   IN  NEW   LONDON.  23 

The  men  immediately  associated  with  Mr.  Win- 
throp  in  the  settlement  of  the  Pequot  Colony  are, 
some  of  them,  worthy  of  special  notice.  The  first  town 
clerk  was  Jonathan  Brewster,  who  came  to  New 
London  before  1650.  He  was  a  son  of  Elder  "Wil- 
liam Brewster,  of  the  Mayflower.  He  appears  as 
' '  Clarke  of  the  Town  of  Pequett ''  in  September,  1649. 
February  25  of  that  year  he  was  one  of  four  who 
were  chosen  '^townsmen,"  or  selectmen.  In  1650  he 
was  made  a  freeman  of  Connecticut  with  Mr.  Win- 
throp,  and  in  September  of  that  year  he  appeared  at 
the  General  Court  as  one  of  the  first  deputies  from 
Pequot.  He  was  one  of  four  who  were  always  enti- 
tled Mr.  when  spoken  of  in  connection  with  the  plan- 
tation. He  was  evidently  a  prominent  man,  and  took 
a  leading  part  in  the  affairs  of  the  new  settlement. 
Of  his  staunch  Puritanism  there  can  be  no  question. 
He  died  in  1661. 

Another  prominent  man,  who  appeared  still  earlier 
upon  the  scene  and  who  lived  to  a  later  date,  was 
Thomas  Miner.  He  came  to  New  England  with  John 
Winthrop,  the  elder,  in  the  Arabella,  in  1630.  He 
first  settled  in  Boston,  and  then  in  Hingham.  From 
there  he  came  to  New  London  in  1645,  and  was  one 
of  the  advance  party  who  broke  ground  here  in  that 
year.  In  1647  he  was  appointed  "to  act  in  all  Town 
affaires  "  in  the  capacity  of  selectman.     This  election 


24  EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

was  repeated  the  following  year.  In  his  diary  are  a 
good  many  entries  showing  that  he  was  engaged  in 
the  transaction  of  the  town's  business.  In  1649  he 
'  *  was  appointed  '  Military  Sergeant  in  the  Towne  of 
Pequitt,'  with  power  to  call  forth  and  train  the  inhab- 
itants." In  1650  he  appeared  with  Jonathan  Brew- 
ster as  one  of  the  first  deputies  to  the  General  Court 
from  the  new  Colony.  He  was  a  member  of  the  First 
Church  of  Christ.  In  1674  he  united  with  others  to 
form  the  first  Church  in  Stonington,  and  was  one  of 
its  first  deacons.  He  was  prominent  in  founding  both 
New  London  and  Stonington.  His  son  John  moved 
to  Woodbury  and  became  the  founder  of  a  family. 
His  son  Clement  lived  in  New  London  and  was  deacon 
of  the  Church.  He  was  a  man  of  strong  character  and 
of  pronounced  religious  convictions.  His  diary  records 
repeated  instances  of  attendance  upon  the  ordinances 
of  the  gospel.  He  died  October  23,  1690,  aged  83. 
Robert  Hempstead,  Carie  Latham,  Thomas  Stanton 
and  others  were  associated  with  Winthrop  in  the  found- 
ing of  the  town.  They  were  religious  men,  they 
were,  most,  if  not  all  of  them  Church  members,  and 
they  were  of  the  Puritan  faith.  Thomas  Stanton 
was,  with  Thomas  Miner,  an  original  member  of  the 
first  Church  in  Stonington,  and  was  prominent  in  its 
affairs  till  he  died  in  1678.  Puritanism  left  its  mark 
upon  the  foundations  of  the  town. 


PURITANISM   IN  NEW   LONDON.  25 

Another  contemporary  of  John  Winthrop,  Jr.,  who 
was  associated  with  him  in  giving  character  to  the 
town,  and  who  was  a  Puritan,  was  Richard  Blinman, 
the  first  pastor  of  the  Church,  and  of  the  town. 
"When  he  was  driven  from  his  living  in  England,  he 
came  to  Marshfield,  and  fifty  or  more  persons  fol- 
lowed him  for  the  sake  of  their  religious  convictions. 
The  same  people  followed  him  to  Gloucester  in  1642, 
and  to  New  London  in  1650.  They  were  Puritans. 
They  constituted  the  Church,  which  was  thus  an 
organized  embodiment  of  their  Puritan  principles. 
They  at  once  became  prominent  in  the  affairs  of  the 
town,  both  at  Gloucester  and  in  New  London,  and 
stamped  their  character  on  the  institutions  which  they 
planted. 

Some  of  the  men  who  came  to  New  London  be- 
cause Mr.  Blinman  came  may  be  named  as  examples 
of  the  whole.  Robert  Park,  and  his  son  Thomas, 
came  to  New  England  about  1635  or  1636.  They 
seem  to  have  settled  in  Watertown,  Mass.,  whence 
they  emigrated  to  Wethersfield.  They  came  to  New 
London  in  1649  or  1650,  probably  because  Mr.  Blin- 
man, Thomas  Park's  brother-in-law,  was  coming. 

The  leading  man  who  followed  Mr.  Blinman  from 
Chepstowe  was  Obadiah  Bruen.  He  was  town  clerk 
in  Gloucester,  and  in  Pequot  till  he  removed  to  New 
Jersey  in  1667.     He  was  a  member  of  this  Church, 


26        EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

and  of  the  Puritan  faith.  Miss  Caulkins  says  of 
him,  ''  during  the  sixteen  years  in  which  Mr.  Bruen 
dwelt  in  the  young  plantation,  he  was  perhaps  more 
intimately  identified  with  its  public  concerns  than  any 
other  man.  He  was  chosen  a  townsman  for  fifteen 
years  in  succession,  and  except  the  first  year,  uni- 
formly first  townsman  and  moderator."  He  was  on 
all  committees,  was  recorder  of  the  town,  and  clerk 
of  the  court.  His  was  the  only  name  in  New  Lon- 
don on  the  Charter  of  Charles  II.  ''  He  appears 
to  have  been  a  persevering,  plodding,  able  and  discreet 
man,"  who  did  a  great  deal,  helped  everybody,  and 
left  everything  better  for  his  management. 

James  Avery  seems  to  have  come  to  New  London 
with  Mr.  Blinman.  He  was  a  member  of  this  Church. 
He  was  a  man  of  prominence  and  influence.  He 
founded  a  large  family  which  bears  his  name.  He 
was  chosen  townsman  for  twenty-three  years,  and 
represented  the  town  in  the  General  Court  twelve 
times.  He  lived  on  Poquonnock  Plain  in  the  old  Avery 
homestead  recently  destroyed  by  fire,  till  he  died 
about  1694. 

Capt.  George  Denison  was  prominent  in  all  the 
affairs  of  the  Colony  after  his  arrival  in  1651.  He 
also  was  a  member  of  this  Church.  He  came  to 
America  with  his  father,  William  Denison,  in 
The  Lyon,  with  John  Elliot  of  Roxbury.     In  1654 


PURITANISM   IN  NEW   LONDON.  27 

he  moved  to  the  east  side  of  the  Mystic  River,  and  was 
interested  in  the  founding  of  Stonington  and  its  first 
Church.  He  was  a  Paritan.  Although  he  had  fre- 
quent disputes  with  his  neighbors,  and  had  difficulty 
with  his  minister,  as  will  appear,  yet  he  was  a  strong 
man  of  very  decided  opinions. 

John  Coit  was  of  Mr.  Blinman's  company  who 
came  from  Gloucester.  He  followed  his  pastor  from 
Wales.  He  was  of  the  Puritan  faith.  He  was 
prominent  in  the  affairs  of  the  town.  He  also 
founded  a  family  which  still  bears  his  name.  He  was 
a  member  of  this  Church.  His  son,  Joseph,  became 
a  deacon  of  it,  and  the  ancestor  of  all  the  Coits  in 
Connecticut,  and  perhaps  in  the  United  States. 

Andrew  Lester  is  another  member  of  the  Blinman 
company,  who  was  a  member  of  the  Church,  and 
whose  family  name  survives  him.  Such  were  the 
men  who  were  the  founders  of  the  town  and  the 
Church.  They  were  Puritans.  Many  of  them  had 
been  driven  out  of  England  by  religious  persecutions. 
They  were  men  of  strong  convictions;  else  they 
would  not  have  chosen  expatriation  rather  than  sur- 
render their  beliefs.  Whether  we  agree  with  them  or 
not,  we  must  applaud  their  heroism  ;  for  the  men  who 
are  willing  to  suffer  for  the  sake  of  what  they  believe 
to  be  a  fundamental  principle  of  civil  and  of  religious 
liberty,  are  worthy  of  all  praise.     If  their  notions  of 


28         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

religious  liberty  are  less  latitudinarian  than  some  of 
today,  we  must  remember  the  times  in  which  they 
lived,  and  the  school  of  religious  toleration  in  which 
they  were  trained.  Even  then  we  may  well  ask  if  a 
little  less  latitude  is  not  to  be  desired.  At  any  rate 
it  is  pretty  difficult  for  a  candid  mind  to  sneer  at 
these  men. 

They  were  pretty  severe  sometimes ;  quite  as  severe 
on  themselves  as  on  any  one  else.  For  example,  Na- 
thaniel Mather  wrote  in  his  diary  :  "Of  all  the  mani- 
fold sins  which  then  (in  childhood)  I  was  guilty  of, 
none  so  sticks  upon  me  as  that,  being  very  young,  I 
was  whittling  on  the  Sabbath  day . ' '  Another  records 
that  ' '  he  lived  in  prayer  thrice  a  day  and  '  did  not 
slabber  over  his  prayers  with  hasty  amputations,  but 
wrestled  in  them  for  a  good  part  of  an  hour ; '  "  that 
he  "chewed  much  on  excellent  sermons,"  and  spent 
much  time  over  his  Bible.  It  must  be  confessed  that 
this  sounds  strange  in  these  times.  But  it  is  to  be 
remembered  that  the  spirit  of  those  days  was  conge- 
nial to  such  exercises  and  experiences.  It  would 
sound  strange  now  to  read  records  of  the  police  court 
like  these  which  are  to  be  found  in  the  early  records 
of  New  London:  "  Goodwif  e  Willey  presented"  to 
the  court,  "for  not  attending  public  worship,  and 
bringiug  her  children  thither  ;  fined  five  shillings;" 
* '  John  Lewis  and  Sarah  Chapman  presented  for  sit- 


PURITANISM   IN   NEW   LONDON.  29 

ting  together  on  the  Lord's  day,  under  an  apple  tree 
in  Goodman  Chapman's  orchard,"  and  many  more 
like  these.  They  show  the  sterling  character  of  the 
men  who  laid  here  the  civil,  social  and  religious  foun- 
dations of  the  State  and  of  the  town.  Nor  are  in- 
stances like  the  above  to  be  judged  in  the  light  of 
present  public  sentiment,  but  in  the  light  of  the  pub- 
lic sentiment  of  those  times.  Those  men  may  seem 
narrow  to  us,  but  they  were  fully  abreast  of  the  best 
thought  of  their  own  day. 

Thus  the  founders  of  this  town  and  Church  were 
Puritans  of  a  most  pronounced  type.  They  protested 
against  the  Church  of  England,  because  it  stood  for 
intolerance.  Hooker  came  to  Connecticut  because  he 
could  not  endure  the  aristocratic  notions  of  John  Cot- 
ton, which  prevailed  in  Massachusetts.  The  men  who 
came  to  Connecticut  and  New  London  represented 
the  largest  liberty,  as  it  was  then  understood.  They 
took  their  stand  upon  the  word  of  God.  So  that  when 
a  Colony  was  planted,  civil  and  religious  freedom 
were  framed  into  its  constitution. 

The  founder  of  this  town  was  a  Puritan.  The  first 
minister  of  the  Church,  and  most  of  the  original 
members,  who  followed  him  -from  Chepstowe,  by  way 
of  Marshfield  and  Gloucester,  to  New  London,  were 
Puritans.  The  second  minister  was  the  son  of  a  Puri- 
tan— Rev.  Peter  Bulkeley,  of  Concord,  Mass.     The 


30         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

third  minister  was  the  son  of  a  Puritan  Governor  of 
Massachusetts — Simon  Bradstreet.  The  fourth  min- 
ister, Gurdon  Saltonstall,  was  of  Puritan  descent. 
This  town  and  Church  had  their  origin  in  Puritanism 
of  no  uncertain  kind. 

The  founders  of  this  town  and  Church  were  not 
illiterate  adventurers.  They  were  the  men  of  culture 
and  learning  of  their  times.  We  may  not  like  their 
creed,  but  it  was  an  emphatic  protest  against  corrup- 
tion in  social  life,  in  the  Church  and  in  the  State. 
They  were  uncompromisingly  loyal  to  their  convic- 
tions. When  we  put  their  sturdy  adherence  to  what 
they  felt  ought  to  be,  by  the  side  of  the  easy  way  in 
which  truth  and  duty  are  sometimes  dealt  with,  we 
find  it  pretty  difficult  to  laugh  at  Puritanism.  We 
may  not  like  their  methods.  We  may  not  like  the 
men.  But  their  sincerity  is  above  impeachment. 
The  Church  which  they  erected  on  the  principles  for 
which  they  sacrificed  themselves,  is  their  fitting  mon- 
ument. 


III. 

ORIGIN   OF   THE  FIRST   CHURCH   OF   CHRIST. 


It  was  the  habit  of  godly  men  in  the  ancient  times 
to  set  up  an  altar  to  God  on  the  spot  where  they 
pitched  their  tents  ;  to  erect  a  sanctuary  in  the  place' 
where  they  established  their  home.  Thus  Abraham 
and  Jacob  built  an  altar  to  the  Lord  at  Bethel ;  Moses 
built  an  altar  to  Jehovah  Nissi  on  the  field  where 
Amalek  was  defeated  by  Israel ;  a  Tabernacle  for  the 
worship  of  God  was  erected  in  the  Wilderness.  The 
Pilgrims  of  Plymouth  brought  their  Church  with 
them  to  these  shores.  One  of  their  very  first  acts 
was  to  build  a  house  for  it.  The  Puritans  who 
landed  at  Salem  in  1628  formed  a  Church  August  6 
of  the  next  year.  The  company  of  Governor  Win- 
throp,  which  landed  at  Charlestown  in  June,  1630, 
organized  a  Church  on  the  30th  day  of  the  following 
month.  On  the  same  day  another  group  of  the  same 
company  organized  a  Church  at  Watertown,  where 
they  had  gone  to  fix  their  dwelling  place.  The  cus- 
tom of  those  early  days  was  either  to  transport  the 
already  organized  Church,  as  was  done  by  the  Pil- 
grims of  Plymouth  in  1620,   and  by  the  company 


32  EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

which  settled  in  Dorchester  June  6,  1630,  or,  at  the 
earliest  possible  moment  after  establishing  their 
homes  in  a  given  place,  to  organize  a  Church.  Our 
purpose  is  to  state  reasons  for  believing  that  at  the 
earliest  possible  moment  after  founding  New  London 
the  prevailing  course  was  pursued,  and  the  First 
Church  of  Christ  was  planted  in  New  London  as  early 
as  1651.  "When  John  Winthrop,  Jr.,  ''  removed  his 
family  from  Boston  in  October,  1646,  *  *  * 
and  dwelt  during  the  first  winter  at  Fishers  Island," 
and  finally  settled  them  in  New  London  in  1647, 
we  may  believe  that  he  did  not  remove  them  from 
the  religious  privileges  which  were  so  highly  prized, 
for  any  period  longer  than  the  necessities  of  the  case 
required. 

As  we  have  already  seen,  Rev.  Thomas  Peters  was 
associated  with  Mr.  Winthrop  *'  for  the  better  carry- 
ing on  the  work  of  said  plantation."  It  is  probable 
that  preaching  the  gospel  was  in  the  minds  of  the 
Massachusetts  Legislature  when  this  vote  was  passed. 
The  Colony  was  small  at  this  time.  It  did  not  receive 
any  considerable  accessions  till  the  company  came 
from  Cape  Ann,  in  1650  and  1651.  This  may  account 
for  the  fact  that  there  appears  to  have  been  no  Church 
organization  previous  to  the  latter  year.  We  expect  to 
show  that  from  1651  to  the  present  this  Church  has 
existed  in  this  town.     Inasmuch  as  there  is  no  record 


ORIGIN  OF  THE  CHURCH.  33 

of  the  organization  of  a  Church  either  before  or  after 
1651,  we  expect  to  show  that,  as  the  First  Church  in 
Hartford  emigrated  with  its  pastor,  Rev.  Thomas 
Hooker,  from  Newtown  (now  Cambridge),  Mass.,  in 
1636,  so  the  First  Church  of  New  London  emigrated 
with  its  pastor.  Rev.  Richard  Blinman,  from  Glouces- 
ter, Mass.,  in  1651. 

It  is  worth  noticing  here,  as  helping  to  establish 
this  view,  that  Mr.  Blinman,  as  will  be  seen,  was 
well  and  favorably  known  to  the  Winthrops  during 
his  ministry  in  Gloucester.  It  seems  likely  that  John 
"Winthrop,  Jr.,  became  apprised  of  the  fact  that  Mr. 
Blinman  would  be  willing  to  remove  from  Gloucester, 
and  that  many  of  the  Cape  Ann  planters  could  be 
persuaded  to  emigrate  to  parts  having  a  more  fertile 
soil,  and  that  he  held  out  such  inducements  as 
brought  about  such  an  exodus  from  Gloucester.  For 
it  is  known  that  Cape  Ann  lane  was  opened  for  their 
accommodation,  and  was  given  this  name  in  honor  of 
the  place  from  which  they  had  removed  as  one  of  the 
inducements  held  out  to  them  to  come  to  Pequot.  In 
this  way  Winthrop  secured  a  large  and  valuable 
accession  to  the  population  of  the  new  Colony,  and 
at  the  same  time  secured  a  Church  and  its  pastor. 
As  a  matter  of  fact,  the  people  from  Cape  Ann  were 
the  majority  of  the  Colony,  and  at  once  took  a  leading 
part  in  all  its  affairs. 


34  EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

The  date  of  the  earliest  records  of  the  Church  is 
October  5,  1670.  This  was  the  date  of  Mr.  Brad- 
street's  ordination,  as  we  learn  from  his  own  diary 
and  that  of  Thomas  Miner.  His  actual  ministry- 
began  four  years  before,  in  1666.  The  reason  why 
his  ordination  was  delayed  does  not  appear.  But  his 
four  years  of  previous  service  point  to  an  organized 
Church  which  he  served.  His  ordination,  October 
5,  1670,  points  to  an  organized  Church,  over  which 
he  was  ordained  as  pastor.  Because  the  records  do 
not  begin  till  the  date  of  Mr.  Bradstreet's  ordination 
Dr.  Trumbull  erroneously  concludes,  'Hhere  seems 
to  have  been  no  Church  in  New  London  till  the  ordi- 
nation of  Mr.  Bradstreet."  But  w^e  expect  to  show 
from  the  records  of  the  Church,  from  the  current 
expressions  of  the  times,  and  from  various  other  con- 
siderations that  there  was  a  Church  before  that 
date,  and  that  it  had  been  here  at  least  nineteen  years 
and  a  half  when  Mr.  Bradstreet  was  settled  over  it  as 
its  pastor. 

The  FIRST  thing  to  be  said  is  that  it  seems  not  to 
have  been  the  custom  of  those  early  times,  at  least  in 
New  London,  to  keep  careful  records.  For  example, 
it  was  not  till  February  6,  1660,  that  the  town  awoke 
fully  to  the  importance  of  taking  measures  to  pre- 
serve public  documents  and  records  of  its  doings. 
In  the  next  place,   it  is  a  fact  that  there  are  but 


ORIGIN  OF  THE   CHURCH.  35 

five  entries  of  Church  action  made  upon  the  rec- 
ords of  the  Church  between  October  5,  1670,  and 
1757.  Further,  it  evidently  was  not  Mr.  Blinman's 
habit  to  keep  records;  partly,  it  may  be,  because  the 
chief  business  of  the  Church  was  done  in  town  meet- 
ing, and  partly,  perhaps,  because  he  lacked  the  me- 
thodical turn  of  mind  essential  in  a  good  recorder  of 
events.  We  learn  from  contemporary  sources  that  a 
Church  was  gathered  in  Gloucester,  by  Rev.  Richard 
Blinman,  in  1642.  Thus  Rev.  Dr.  Joseph  S.  Clark, 
in  his  Congregational  Churches  of  Massachusetts, 
says  [p.  33],  '4n  the  same  year,  1642,  Rev.  Richard 
Blinman  and  several  Welsh  families"  (Punchard 
gives  the  number  of  persons  as  about  fifty)  "who 
had  recently  located  at  Marshfield,  removed  to 
Gloucester,  and  uniting  with  a  small  colony  of  fisher- 
men already  on  the  ground,  were  formed  into  a 
Church  under  his  pastoral  care. ' '  But  Babson's  His- 
tory of  Gloucester  says  ' '  neither  record  or  tradition '  ^ 
of  the  first  Church  in  Gloucester  ' '  has  handed  down 
any  account  of  its  members  or  its  early  proceedings, 
nor  of  its  history  for  sixty  years."  Then  the  ab- 
sence of  records  prior  to  October  5,  1670,  proves 
nothing  against  the  existence -^of  a  Church  here  pre- 
vious to  that  date. 

The  SECOND  thing  to  be  borne  in  mind  is,  that  the 
habits  of  the  times,  and  the  character  of  the  men 


36         EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

engaged  in  planting  this  town,  afford  the  strongest 
presumption  that  they  would  not  let  a  quarter  of  a 
century  pass  without  an  organized  Church.  These 
men,  as  we  have  seen,  were  Puritans.  They  were 
Calvinists  in  their  belief.  They  became  Congrega- 
tionalists  in  Church  discipline  and  order  on  arriving 
in  America.  They  believed  in  the  supreme  headship 
of  Christ.  They  believed  that  the  New  Testament 
was  the  perfect  rule,  not  only  of  faith  and  practice, 
but  also  of  worship  and  discipline.  They  believed 
that  Churches  ought  to  be  formed  and  governed  after 
the  pattern  which  they  believed  could  be  found  in  the 
New  Testament.  For  this  reason  they  were  dissent- 
ers from  the  national  establishment.  They  believed 
that  the  same  principles  should  govern  the  State. 
The  clergy  were  eminently  men  of  God.  '^  As  they 
had  taken  up  the  cross,  forsaken  their  pleasant  seats 
and  enjoyments  in  their  native  country,  and  followed 
their  Savior  into  a  land  not  sown,  for  the  sake  of  his 
holy  religion,  and  the  advancement  of  his  Kingdom, 
they  sacrificed  all  worldly  interests  to  these  glorious 
purposes.  The  people  who  followed  them  (the 
clergy)  into  the  wilderness,  were  their  spiritual  chil- 
dren, who  imbibed  the  same  spirit  and  sentiments, 
and  esteemed  them  as  their  fathers  in  Christ." 
[Trumbull,  vol.  i,  pp.  261-2.]  These  were  the  lead- 
ing men  of  the  Colony.      They  were  most  exemplary 


ORIGIN   OF   THE   CHURCH.  37 

in  their  manner  of  life.  The  almost  stern  regard  for 
the  Sabbath,  the  penalties  inflicted  upon  men  and 
women  for  neglecting  the  house  of  God,  or  for  dis- 
turbing public  worship  on  the  Lord's  day,  forbid  us 
to  suppose  that  men  of  such  temper  would  allow 
themselves  to  settle  a  town  without  providing  for 
preaching  the  gospel,  and,  as  soon  as  circumstances 
would  permit,  organizing  a  Church  upon  the  simple 
plan  of  the  New  Testament.  As  we  have  seen,  Mr. 
Winthrop,  and  those  associated  with  him,  were  men 
of  this  stamp. 

It  is  further  to  be  said  that  Mr.  Winthrop  seems 
from  the  first  to  have  had  it  in  mind  to  erect  a  house 
of  worship.  For  the  high  ridge,  on  which  the 
old  cemetery  lies,  was  called  Meeting  House  hill 
from  the  foundation  of  the  town.  Further,  this 
ancient  cemetery,  which  was  in  use  the  year 
before,  was  solemnly  dedicated  by  vote  of  the  town, 
June  6,  1653,  to  purposes  of  burial.  The  vote 
declares,  "it  shall  ever  bee  for  a  Common  Buriall 
place,  and  never  be  impropriated  by  any."  Burial 
grounds  were,  in  those  early  days,  Church  yards. 
Then  we  have  good  reason  to  believe  that  it  was  in 
the  mind  of  the  founders  of  the  town  to  have  an 
organized  Church  at  the  earliest  possible  moment. 

It  is  further  to  be  said,  as  confirming  this  view, 
that  Mr.  Peters   undoubtedly   came   here  to  be  the 


38         EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

shepherd  of  the  new  Colony,  and  we  have  reason  to 
believe  that  during  his  brief  stay  there  were  worship- 
ping assemblies  to  whom  he  ministered.  These  wor- 
shipping assemblies,  though  they  were  not  organized 
into  an  ecclesiastical  body,  were  a  distinct  expression 
of  the  purpose  of  the  men  who  first  settled  here,  to 
organize  a  Church  as  soon  as  it  could  be  done.  As 
we  shall  see,  no  evidence  can  be  found  that  an  organ- 
ized Church  was  on  the  ground  till  Mr.  Bhnman  and 
his  followers  moved  hither  from  Gloucester.  With 
their  coming  the  Church  idea,  which  evidently  had 
from  the  first  been  in  the  minds  of  the  original  set- 
tlers, found  formal  expression  and  embodiment. 
The  organized  Church  which,  as  we  expect  to  show, 
was  brought  to  New  London  from  Gloucester,  took  up 
into  itself  those  disciples  which  it  found  on  the  ground. 
Thus  the  First  Church  was  planted  here  as  a  definite 
execution  of  the  purpose  which  seems  all  along  to  have 
been  in  the  minds  of  Winthrop  and  his  associates,  and 
as  a  formal,  organic  expression  of  fellowship  in  Christ. 
The  THIRD  thing  to  be  observed  is,  that  there  is  no 
account  of  the  organization  of  the  Church,  at  the 
ordination  of  Mr.  Bradstreet  in  1670.  Nor  is  any 
account  of  its  organization  at  any  time  in  Connecti- 
cut, to  be  found.  Then  we  conclude  that  it  never 
was  organized  in  Connecticut.  For  by  a  law  passed 
in   March,   1658,   it  was   declared   that   no   persons 


ORIGIN  OF  THE   CHURCH.  39 

within  the  jurisdiction  of  Connecticut,  should  organ- 
ize themselves  into  a  Church  ^ '  without  consent  of  the 
General  Court,  and  approbation  of  the  neighbor 
Churches."  Hon.  Richard  A.  Wheeler  says,  had  an 
attempt  been  made,  after  the  passage  of  said  Act, 
without  consulting  the  General  Court,  it  '^  would  have 
thundered  its  anathemas  against  them,  and  the  colo- 
nial records  would  have  contained  their  proceedings 
chapter  and  verse. ' '  But  no  request  for  the  privilege 
of  forming  a  Church  here  can  be  found,  nor  are  any 
anathemas  recorded  against  any  for  illegal  proceed- 
ings in  forming  a  Church  without  permission  of  the 
General  Court.  Therefore  no  Church  was  formed 
here  after  1658.  Furthermore,  previous  to  the  pas- 
sage of  this  Act,  it  was  customary  to  apply  to  the 
legislature,  which,  in  those  days,  was  a  sort  of  stand- 
ing ecclesiastical  body,  for  permission  to.be  organized 
into  a  Church ;  as  appears  from  a  vote  of  this  body, 
in  April,  1636,  with  reference  to  the  organization  of 
a  Church  at  Watertown,  now  Wethersfield.  The 
vote  reads  that  whereas  several  were  dismissed  from 
Watertown,  Mass.,  to  form  a  Church  ''in  this  River 
of  Connectecott,"  and  the  said  parties  have  done  so, 
'  *  it  is  therefore  in  this  present  court  ratified  and  con- 
firmed. ' '  If  the  men  from  Gloucester  brought  letters 
to  be  constituted  into  a  Church  here,  as  in  the  case 
of  these  emigrants  from  Watertown  to  Wethersfield, 


40         EARLY   HISTORY   OF  THE  FIRST   CHURCH. 

we  should  expect  to  find  some  record  o£  the  fact  and 
an  application,  like  theirs,  to  the  colonial  legislature, 
with  a  similar  consenting  vote  of  that  body.  But 
nothing  of  the  kind  can  be  found.  And  yet  we  shall 
find  evidences  that  a  Church  was  here  as  early  as 
1651.  That  an  event  so  important  as  the  formation 
of  a  Church  should  be  left  without  a  scrap  of  notice 
seems  utterly  incredible  5  and  this  is  the  only  case,  so 
far  as  I  can  find,  if  this  Church  was  organized  and 
no  record  of  the  event  was  made.  But  there  is  no 
record  of  the  organization  of  a  Church  in  Pequot  at 
any  time,  nor  is  there  one  with  which  the  origin  of 
this  Church  can  be  connected,  save  that  of  the  Church 
in  Gloucester,  Mass.,  in  1642.  There  is,  then,  but 
one  conclusion,  namely,  that  this  Church  was  already 
organized  when  it  came  to  New  London,  like  the 
Churches  at  Hartford  and  Windsor;  that  it  was 
brought  here  from  Gloucester,  and  that  the  worship- 
pers already  on  the  ground  were  incorporated  into  it, 
and  thus  a  Church  was  constituted  in  New  London. 

We  now  come  fourthly  to  consider  certain  evi- 
dences which  seem  to  leave  no  room  to  doubt  the 
correctness  of  this  view.  To  begin  with,  at  the  time 
of  his  ordination  Mr.  Bradstreet  had  preached  here 
over  four  years,  and  had  been  preceded  by  two 
men,  one  of  whom  had  served  in  the  office  of 
pastor  in  New  London  seven  years,  and  the  other 


ORIGIN   OF  THE   CHURCH.  41 

three   years.      Further,    Oct.    5,    1670,    Mr.    Brad- 
street  began  to  keep  the  records  of  a  Church  ah'eady 
in  existence.     For  the  title  of  the  ancient  book,  writ- 
ten in  the  hand  of  Mr.  Bradstreet  reads,  "  the  records 
of  the  Church  of  Christ  at  New  London,  wherein  are 
the  names  of  the  Church  now  being  October  5,  1670, 
with  the  names  of  all  such  as  have   been  baptized 
and    added   thereto  from  the  said  5th   of  October, 
1670."     The  first  entry  upon  these   records  reads, 
''  names  of  those  who  were  of  the  Church  of  New 
London  in  full  communion,  Oct.   5,   1670."     Then 
follow   twenty-four   names  of    those  who  comprised 
the    Church    on  that    date.     They    are    as    follows : 
''Lieut.  James  Avery  and  wife,  Thomas  Miner  and 
wife,    James    Morgan,     Sen.,     and    wife,     William 
Meades  and  wife,  Mr.   William  Douglas   and  wife, 
John    Smith    and    wife,     Mr.    Ralph    Parker    and 
wife,    William  Hough  and   wife,   William  Nichols, 
Robert  Royce,  John  Prentice,  Mrs.  Rogers,    Good- 
wife    Gallup    of   My  stick,  Goodwife   Keeney,  Good- 
wife   Coyte,    Goodwife    Lewis.     Mr.   James    Rogers 
not    long    after    owned    a   member    here,     being    a 
member  in  full  communion  in  Milford  Church."    Now 
it  is  to  be  noticed  that  this  is  not  the  record  of  the 
formation  of  a    Church,    but    of  the    members  who 
composed     "the    Church    now    being."      Evidently 
we  are  to   understand  that   these   are    the    records^ 


42         EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

and  these  the  members,  of  a  Church  abeady  organ- 
ized when  the  records  were  commenced.  This  view 
is  emphasized  by  three  other  facts.  One  is  an  entry 
in  the  ancient  records  which  reads,  '^the  names  of 
such  as  were  called  children  of  the  Church,  viz.  of 
such  as  had  been  baptized  before  Oct.  5,  1670,  their 
parents  one  or  both  being  in  full  communion."  But 
to  be  '^  in  full  communion"  before  October  5,  1670, 
points  to  an  organized  Church  before  that  date.  The 
second  fact  is,  that  an  entry  in  the  same  records 
says  that  Lydia  Bailey  and  Ruth  Hill,  who  had  chil- 
dren baptized  on  that  date,  were  received  into  the 
Church  February  12,  1670,  eight  months  previous  to 
October  5,  1670.  The  third  fact  is,  an  entry  in  the 
diary  of  Thomas  Miner,  whose  name  appears  on  the 
list  of  those  who  were  members  October  5,  1670,  under 
date  of  July  27,  1670,  which  reads  as  follows  :  "I 
and  my  wife  were  at  New  London,  and  Goodman 
Rice,  and  Goodman  Hough  were  received  into  the 
Church  there."  Then  as  early  as  February  12  and 
July  27,  1670,  there  was  a  Church  in  New  London. 

About  1652  Thomas  Miner  had  removed  to  Pawca- 
tuck,  but  had  retained  his  membership  in  New  Lon- 
don. Indeed  Pawcatuck  was  then  within  the  limits 
of  New  London.  Under  date  of  June  30,  1669,  he 
writes  in  his  diary,  ''  I  was  at  New  London  and  had 
testimony  from  the  Church  for  me  and  my  wife  being 


ORIGIN  OF  THE  CHURCH.  43 

owned  to  be  under  their  watch. ' '  The  '  ^  testimony, ' ' 
recorded  in  his  diary,  was  as  follows  :  * '  These  are 
to  signify  to  all  whome  it  may  concerne,  that  we  whose 
names  are  underwritten,  bein^  members  of  the  Church 
of  Christ  at  New  London,  do  own  Thomas  Miner  of 
Stonin^ton,  and  his  wife,  members  with  us,  and  under 
our  care  and  watch,  and  they  do  live,  for  aught  we 
know  or  hear,  as  doe  become  Christians.  James 
Avery,  "William  Douglas.  In  the  name  and  behalf 
of  the  Church.     New  London,  June  30,  1669.'' 

Then  there  was  a  Church  in  New  London  as  early 
as  the  date  of  this  testimony. 

Ten  years  before,  in  1659,  in  anticipation  of  his 
return  to  England,  Mr.  Blinman  sold  his  house  and 
lot,  and  his  farm  at  the  Harbor's  mouth.  In  the 
deed  he  says:  "I,  Richard  Blinman,  late  pastor  of 
the  Church  of  Christ  at  New  London."  As  he  left 
New  London  the  year  before,  about  January  28,  and 
went  to  New  Haven,  there  was  a  Church  here  in 
1658.  In  May  of  that  year  Thomas  Miner  makes 
this  record  in  his  diary  :  ' '  Satterday  the  15  there  is 
a  Church  meeting  at  towne."  He  also  records  the 
fact  that  July  8,  1655,  and  afterwards,  the  sacrament 
of  the  Lord's  Supper  was  administered  in  New  Lon- 
don. But  that  sacrament  was  always  administered 
to  Churches,  and  never  to  towns.  Further,  October 
22,    1655,    Thomas   Miner   in    his    diary   speaks   of 


44         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Thomas  Park,  as  ''  deacon  perke."  But  a  deacon  is 
an  officer  of  a  Church.  In  another  entry  in  his  diary- 
he  says,  ''Sabath  day  the  28  of  October  [1655] 
hannah  was  baptized."  This  proves  that  there  was 
a  Church,  and  that  Mr.  Blinman  was  its  regularly  in- 
stalled pastor,  administering  the  ordinances  at  that 
date.  In  1654,  in  a  written  memorandum,  Mr. 
Obadiah  Bruen,  the  town  clerk,  speaks  of  Mr.  Blin- 
man as  ''pastor  of  the  Church  of  Christ  at  Pequot." 
A  controversy  arose  in  which  Mr.  Blinman  became 
involved,  concerning  the  proposed  new  town  of 
Mystic  and  Pawcatuck.  Sharp  words  passed  between 
him,  and  Thomas  Miner  and  Captain  Denison. 
August  28,  1654,  a  town  meeting  was  held  at 
Pequot  to  consider  the  controversy,  and  adopt  con- 
ciliatory measures  for  the  adjustment  of  the  differ- 
ences between  Pequot,  and  Mystic  and  Pawcatuck. 
In  the  evening  of  the  same  day  the  Church  met  at 
the  house  of  Mr.  Caulkins  in  Pequot.  Mr.  Thomas 
Miner  made  the  following  record  of  that  meeting  in 
his  diary  :  "  I  was  sent  for  at  Pequot  for  to  be  recon- 
ciled to  the  Church,  and  at  evening  the  major  part 
met  at  Goodman  Caulkins'  house,  namely:  Mr.  Blin- 
man, Mr.  Bruen,  Goodman  Morgan,  Goodman  Caulk- 
ins, Ralph  Parker,  Goodman  Lester,  Goodman  Coit, 
Hugh  Roberts,  Capt.  Denison,  and  Goodman  Chese- 
borough  and  Thomas  Miner  being  there.     All  these 


ORIGIN   OF   THE   CHURCH.  45 

took  satisfaction  in  my  acknowledging  the  height  of 
my  spirit ;  secondly,  in  that  I  saw  my  evil  in  sudden 
and  rash  speaking  to  Mr.  Blinman,  and  with  all  this 
was  acknowledgement  on  the  Church's  part  that  I 
was  wronged  ;  so  all  was  passed  by  on  my  side  and 
the  Church's,  with  promise  on  both  parts — as  that,  all 
former  offences  should  be  buried,  and  never  more  to 
be  agitated ;  so  desiring  the  prayers,  each  for  the 
other,  we  parted  from  that  meeting  August  28, 
1654."  Now  it  is  to  be  noticed  that  this  was  not  a 
town  meeting.  That  had  been  held  during  the  day. 
It  was  a  meeting  of  persons  whose  names  are  given 
and  who  composed  the  major  part  of  the  Church,  was 
held  in  the  evening  of  the  same  day,  was  convened  at 
the  house  of  Goodman  Caulkins,  one  of  the  members, 
and  was  held  for  the  express  purpose  of  adjusting 
differences  between  Mr.  Blinman  and  Thomas  Miner 
on  account  of  hot  words  which  the  latter  had  spoken 
to  his  pastor,  because  the  pastor  had  taken  sides 
against  setting  Mystic  and  Pawcatuck  apart  from 
Pequot  in  a  township  by  themselves.  Then  there 
was  a  Church  in  New  London  August  28,  1654  ;  and 
prior  to  this  date,  for  Mr.  Miner  speaks  of  a  mutual 
adjustment  of  "former  offences."  We  have  thus 
come  down  to  within  less  than  four  years  of  the  time 
when  Mr.  Blinman  came  to  New  London.     At  every 


46         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

point  we  find  a  Church  in  organic  existence,  and  ex- 
ercising all  the  functions  of  a  Church. 

We  have  the  testimony  of  Capt.  James  Avery, 
William  Douglas,  Thomas  Miner,  Obadiah  Bruen, 
and  the  records  of  the  Church,  that  there  was  a 
Church  here  prior  to  1670  ;  and  we  have  the  testimony 
of  Obadiah  Bruen,  and  of  Mr.  Blinman  himself,  that 
Mr.  Blinman  was  pastor  of  the  Church  of  Christ  at 
Pequot  prior  to  1658,  in  January  of  which  year  he 
left  his  charge.  We  have  the  testimony  of  Thomas 
Miner  that  he  was  a  member  of  the  same  Church 
prior  to  1654.  And  if  he  was  a  member  prior  to  this 
date,  so  were  Mr.  Bruen,  and  Mr.  Caulkins,  and  Mr. 
Cheseborough,  and  Ralph  Parker,  and  Mr.  Coit  and 
all  the  others  concerned  in  that  Church  meeting 
August  28,  1654.  If  in  about  three  years  after  Mr. 
Blinman  came  to  Pequot,  we  find  a  Church  organ- 
ized, and  in  full  performance  of  the  customary  func- 
tions of  a  Church,  it  does  not  seem  to  be  a  violent 
inference  that,  when  Mr.  Blinman  came  here  in  1650, 
he  came  as  pastor  of  the  First  Church  of  Christ. 

It  signifies  nothing  against  this  view  that  neither 
Mr.  Blinman  nor  Mr.  Bulkeley  were  ordained  at  New 
London.  Mr.  Blinman  was  already  an  ordained 
clergyman,  having  been  set  apart  to  that  sacred  office 
in  England,  and  having  already  served  as  pastor  of 
the  Church  in  Gloucester,  Mass.,  eight  years.     His 


ORIGIN  OF  THE  CHURCH.  47 

case  was  precisely  like  that  o£  Mr.  Whitfield  and  the 
Church  in  Guilford.  That  Church  was  gathered  June 
19,  1643,  ''and  Mr.  Whitfield,  who  brought  with  him 
from  England  a  considerable  portion  of  this  Church 
(in  Guilford),  was  received  as  pastor,  without  the 
formality  of  an  ordination."  [Punchard's  Hist,  of 
Cong.,  vol.  iv,  p.  105.]  The  case  of  Mr.  Blinman  is 
almost  exactly  parallel.  He  brought  with  him  from 
England  to  Marshfield,  and  thence  to  Gloucester,  and 
thence  to  New  London,  by  far  the  larger  part  of 
those  who  composed  the  Church,  and  naturally  as 
Mr.  Whitfield  was  and  for  like  reason,  he  was 
received  as  pastor  without  the  formality  of  an  ordi- 
nation. Mr.  Bulkeley  declined  ordination  here,  and 
preached  only  as  a  supply.  His  ordination  did  not 
take  place  till  he  went  to  Weathersfield. 

Then  we  come,  FIFTHLY,  to  the  question.  Whence 
came  this  Church,  and  where  was  it  organized?  An 
answer  to  these  questions  will  explain  why,  as  Miss 
Caulkins  has  said,  ''neither  the  Church  nor  the  town 
records  allude  to  any  organization."  The  reason  of 
this  silence  is  not  far  to  find.  The  Church  was  not 
organized  here,  nor  in  Connecticut.  For  if  it  had 
been,  there  would  have  been  some  vote  of  the  colonial 
legislature  permitting  its  organization.  But,  as  has 
been  said,  there  is  neither  application  for  permission, 
nor  vote  granting  the  permission  to  be  organized  into 


48         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

a  Church,  to  be  found  on  the  records  of  the  colonial 
legislature.  But  the  Church  was  organized  some- 
where at  some  time.  Where,  if  not  at  Gloucester, 
and  when,  if  not  in  1642,  and  by  Richard  Blinman 
and  his  Welsh  friends  who  had  followed  him  from 
England  ?     This  is  the  point  I  hope  to  establish. 

In  support  of  this  view  of  the  origin  of  this  Church, 
and  its  appearance  in  New  London,  it  is  to  be  said 
that  it  was  the  custom  of  those  times  for  Churches  to 
emigrate.  The  pastor,  with  a  majority  of  the  mem- 
bers, constituted  the  Church  ;  and  where  they  moved, 
it  moved.  Thus  the  first  Church  in  Hartford  was 
organized  in  Newtown,  now  Cambridge,  Mass.,  in 
1632.  The  famous  Thomas  Hooker  was  its  pastor. 
In  1636,  as  we  have  seen,  Thomas  Hooker  and 
about  one  hundred  men,  women  and  children — 
the  whole  recognized  Church — went  from  Cam- 
bridge to  Hartford.  For  Dr.  Joseph  S.  Clark, 
in  his  history  of  the  ' '  Congregational  Churches 
of  Massachusetts,"  says  [p.  16]  "the  Cambridge 
Church  having  decided  to  emigrate  in  a  body 
to  Connecticut,  with  their  ministers.  Hooker  and 
Stone  (which  they  did  in  the  summer  of  1636,  and 
became  the  founders,  and  First  Church  in  Hartford), 
another  company  of  newly  arrived  pilgrims  stood 
ready  to  take  their  places,  and  were  embodied  on  the 
first   day    of    the    preceding    February,    with   Rev. 


ORIGIN   OP  THE   CHURCH.  49 

Thomas  Shepard  for  their  minister.  The  same  is 
now  the  'Shepard  Church'  of  that  city.''  The 
Church  at  Windsor  was  organized  in  Plymouth,  Eng- 
land, March,  1630  ;  was  planted  at  Dorchester,  June 
6  of  the  same  year,  and  was  removed  to  Windsor  in 
1685-6.  Dr.  Clark  says  [Ibid.],  "a  large  portion  of 
the  Dorchester  Church  having  removed  in  a  body  to 
Connecticut,  and  planted  the  town  and  Church  of 
Windsor,  the  residuum,  joined  by  other  newcomers, 
were  organized  August  23,  1636,  into  the  present 
First  Church  of  Dorchester,  and  Rev.  Richard  Mather 
was  ordained  over  them  the  same  day."  Thus  these 
two  Connecticut  Churches  were  transplanted  from 
Massachusetts  into  Connecticut.  October  11,  1639, 
the  majority  of  the  Church  in  Scituate  moved  to  Barn- 
stable, and  Scituate  was  left  without  a  Church  till 
another  was  organized. 

Exactly  the  same  thing,  it  seems,  took  place  in  con- 
nection with  this  Church.  Mr.  Blinman  came  here  in 
the  autumn  of  1650.  Twenty  or  more  families,  about 
one  hundred  souls,  came  with  him,  or  followed  soon 
after.  These  composed  the  great  majority,  if  not  the 
entire  membership,  of  the  Church  in  Gloucester. 
For  a  contemporary  says  that  the  number  gathered 
into  a  Church  there  in  1642  was  about  fifty.  It  is 
not  probable  that  this  number  was  very  greatly 
changed  during  Mr.  Blinman' s  pastorate  at  Glouces- 


50         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

ter.  They  decided  to  remove  to  New  London,  with 
their  pastor,  [in  1650-51,  and  came.  In  accordance 
with  the  custom  o£  the  times,  they  with  their  pastor 
being  the  large  majority,  were  the  Church,  as  in  the 
case  of  the  Churches  in  Cambridge  and  Dorchester 
and  Scituate. 

It  is  true  that  there  is  no  record  that  those  who  re- 
mained in  Gloucester  were  gathered  into  another 
Church  to  take  the  place  of  the  one  removed.  Nor  is 
there  evidence  to  the  contrary.  But  first,  no  Church 
records  of  any  sort  were  kept  in  Gloucester  for  sixty 
years,  that  is,  not  till  about  1700.  Secondly,  the 
emigration  of  Mr.  Blinman  left  those  who  remained 
in  so  feeble  a  state,  on  account  of  numbers  and  abil- 
ity, that  for  several  years  they  were  unable  to  main- 
tain preaching ;  and  there  was  no  stated  preacher, 
and  practically,  no  Church  in  Gloucester  till  1661. 
There  do  not  seem  to  have  been  people  enough  left, 
so  inclined,  to  be  gathered  into  a  Church.  But 
thirdly,  the  Church  which  did  appear  in  Gloucester 
in  1661  has  disappeared. 

As  we  have  seen,  there  is  no  record  that  this 
Church  was  formed  under  the  laws  of  Connecticut; 
but  we  find  evidences  of  its  existence  here  very  soon 
after  1651.  There  is  no  record  of  its  organization  at 
any  date  save  1642,  nor  at  any  place  save  Gloucester, 
at  which  time  and  place  it   was  gathered   by  Rev. 


ORIGIN   OF   THE   CHURCH.  51 

Richard  Blinman  of  those  Welshmen  who  had  fol- 
lowed their  pastor  from  Chepstowe,  because  of  their 
loyalty  to  him  and  to  their  Puritan  principles.  In 
Johnson's  Wonder-working  Providence,  which  is 
an  account  of  events  which  transpired  in  the  early 
history  of  New  England,  is  a  narrative  of  the  '^  plant- 
ing of  the  one  and  tweotieth  Church  of  Christ  at  a 
Town  called  Gloucester."  The  narrative  is  as  fol- 
lows :  ''  There  was  another  Town  and  Church  of 
Christ  erected  in  the  Mattachusets  Government,  upon 
the  Northern  Cape  of  the  Bay,  called  Cape  Ann,  a 
place  of  fishing,  being  peopled  with  Fishermen,  till 
the  reverend  Richard  Blinman  came  from  a  place 
in  Plimouth  Patten,  called  Green  Harbour,  with  some 
few  people  of  his  acquaintance,  and  settled  down 
with  them,  named  the  Town  Gloucester,  and  gath- 
ered into  a  Church,  being  but  a  small  number,  about 
fifty  persons,  they  called  to  office  this  godly  man." 
Here  we  have  a  statement  of  a  contemporary,  that  the 
town  and  Church  were  constituted  at  the  same  time, 
as  was  the  custom  of  those  days,  that  the  Church 
was  the  twenty-first  in  the  order  of  formation,  that 
it  was  originally  composed  of  about  fifty  persons, 
and  that  Mr.  Blinman  was  the  pastor.  John  Win- 
throp  was  at  that  time  Governor  of  Massachusetts, 
and  he  has  fixed  the  year  and  month  of  the  founding 
of  this  Church  of  Christ,  and  the  town  of  Gloucester. 


52         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

For  in  his  History  of  New  England,  [p  64] 
speaking  of  "  Mr.  Blinman,  a  minister  in  Wales,  a 
godly  and  able  man,"  and  of  his  coming  first  to 
Green  Harbor,  and  then  to  Cape  Ann,  he  says, 
^'  which  at  this  court  was  established  to  be  a  planta- 
tion, and  called  Gloucester."  This  was  the  session 
of  May,  1642,  the  records  of  which  confirm  what 
Winthrop  says.  May  13  is  the  date  of  the  above 
entry  in  his  journal.  But  the  town  and  the  Church 
were  erected  at  the  same  time,  according  to  Johnson's 
Wonder-working  Providence.  Then  May,  1642,  is 
the  date  of  the  organization  of  this  Church. 

Hon.  Richard  A.  Wheeler  says,  [Papers  of  N.  L. 
Hist.  Soc.  for  1891,  p  19],  Mr.  Blinman's  ''old 
friends  who  had  been  with  him  at  Plymouth  and 
Green  Harbor  decided  to  go  with  him,"  to  Pequot, 
''and  share  his  fortunes.  So  they,  the  majority  of 
the  then  Church  of  Gloucester,  after  disposing  of 
their  homesteads,  followed  Mr.  Blinman  to  Pequot  in 
the  early  spring  of  1651.  Mr.  Blinman  and  Ralph 
Parker  preceded  them  and  came  in  the  fall  of  1650. 
So  during  the  summer  of  1651  Mr.  Bhnman,  with 
his  Gloucester  Church  friends  and  friends  at  New 
London  assembled  for  worship  at  Mr.  Robert  Park's 
barn  meeting  house, 

"And  the  sounding  aisles  of  the  dim  woods  rang 
With  their  hymns  of  lofty  cheer. 

"So,   beyond  all  controversy,  when   the  majority 


ORIGIN  OF  THE  CHURCH  53 

of  the  members  of  the  Gloucester  Church  of  1642 
under  their  regular  installed  pastor  in  unison  with 
other  Church  members,  assembled  for  public  worship 
in  New  London  in  1651,  taken  in  connection  with  all 
the  facts,  precedent  and  subsequent  thereto  relating,, 
is  the  time  when  the  first  Church  of  New  London  was 
established  there."  Mr.  Wheeler  also  says  that  the 
facts  confirm  the  view  '  ^  that  the  Church  organized 
in  Gloucester,  Mass.,  in  1642,  with  Richard  Blinman 
as  its  pastor,  removed  to  and  was  transplanted  in 
New  London  in  1651.'' 

Then  this  Church,  in  common  with  many  of  the 
historic  churches  of  New  England,  is  a  fruit  of  that 
Puritanism  which,  from  1583  to  1660,  shook  Eng- 
land, in  no  small  degree  modified  its  social,  political 
and  religious  life,  marked  the  beginnings  of  religious 
freedom,  and  set  in  motion  those  movements  which 
resulted  in  the  planting  of  New  England,  and  in  the 
rise  of  this  republic  to  a  mighty  nationality. 

During  the  twenty-two  years  which  had  elapsed 
since  the  landing  of  the  Pilgrims  when  this  Church 
was  organized,  thirty  Churches  had  been  planted 
in  Massachusetts,  according  to  Dr.  J.  S.  Clark.  So 
that  this  was  the  thirty-first  formed  in  that  Col- 
ony, and  not  the  twenty-first,  as  Johnson's  Won- 
der-working Providence  says.  There  had  also  been 
six  Churches  formed  in  Connecticut.     So  that  this  is 


54         EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

the  thirty-seventh  in  New  England.  But  several 
have  become  extinct,  or  ceased  to  be  Congregational 
Churches,  so  that  it  stands  much  higher  on  the 
list.  There  are  now  but  thirteen  older  Congrega- 
tional Churches  in  Massachusetts,  and  but  eight  in 
Connecticut. 

The  nine  oldest  Churches  in  Connecticut,  in  the 
order  of  their  age,  are  as  follows:  Windsor,  organ- 
ized in  1630  J  Hartford,  first,  organized  in  1632; 
Wethersfield,  organized  in  1635  ;  Stamford,  organ- 
ized in  1635 ;  New  Haven,  first,  organized  in  1639  j 
Milford,  first,  organized  in  1639 ;  Stratford,  first, 
organized  in  1639 ;  Fairfield,  organized  in  1639 ; 
New  London,  first,  organized  in  1642. 

The  foregoing  argument  seems  to  leave  no  room 
to  doubt  the  conclusion  reached.  The  only  link  lack- 
ing in  the  chain  is  a  record  of  the  fact  that  those  who 
were  left  in  Gloucester  after  the  departure  of  Mr. 
Blinman  and  his  company,  were  gathered  into  an- 
other Church.  But  this  lack  is  offset  by  the  entire 
absence  of  ecclesiastical  records  in  Gloucester  before 
1700,  and  by  the  fact  that  no  other  trace  of  the 
organization  of  this  Church  can  be  found.  Certainly 
it  was  not  gathered  in  Connecticut  at  any  time  before 
or  after  1650-51.  Else  some  notice  of  the  fact  would 
be  found  in  the  Colonial  Records.  We  have,  then, 
no  hesitation  in  claiming  May,  1642,  as  the  date  of 
its  organization. 


IV. 


May,  1642.— Januaey,  1658. 

We  come  now,  in  the  history  of  the  Church,  to 
speak  of  the  man  who  was  its  first  pastor,  and  who, 
more  than  any  other  man,  had  a  right  to  say,  ^'I  have 
laid  the  foundation. ' '  He  gave  it  the  strong  and  stable 
character  which  has  belonged  to  it  from  the  first. 
That  Richard  Blinman  was  a  man  of  strong  and 
marked  personality  is  proved  by  the  fact  that  he  was 
able  to  bring  with  him,  from  Chepstowe  to  New  Lon- 
don, by  way  of  Marshfield  and  Gloucester,  men  of 
the  stamp  of  Obadiah  Bruen,  Hugh  Calkin,  John 
Coit,  Andrew  Lester,  James  Avery  and  others  like 
them. 

He  was  probably  born  in  Gloucester,  England, 
early  in  the  seventeenth,  if  not  at  the  close  of  the 
sixteenth,  century.  We  know  that  he  died  in  Bris- 
tol, England,  not  far  from  1683.  He  evidently  came 
to  this  country  in  1640.  For  in  the  records  of  the 
Plymouth  Colony  it  appears  that  March  2,  1640,  he, 
with  Mr.  Obadiah  Bruen  and  others,  was  proposed 


56         EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

for  the  rights  of  freemen.  Further,  a  letter  from 
Edward  Winslow  to  Governor  Wmthrop,  of  Boston, 
dated  ''Careswell,  this  10th  of  8th,  1640,"  says, 
''Mr.  Blindman  salutes  you."  In  another  letter, 
dated  December  28  of  the  same  year,  Mr.  Winslow 
w^rites,  "  and  the  more  in  regard  of  Mr.  Blindman's 
friends  that  are  come  to  live  with  us,  and  the  straight- 
ness  of  the  place  to  receive  them."  It  seems  settled 
then  that  he  came  to  America  early  in  1640. 

Mr.  Blinman  had  been  a  curate  in  Chepstowe, 
Monmouthshire,  England.  Under  Charles  I.  Arch- 
bishop Laud  had  virtually  become  first  minister  of  the 
crown.  His  measures,  as  we  have  seen,  were  sum- 
mary with  the  Puritans.  With  reckless  and  unscru- 
pulous severity  he  drove  Puritan  ministers  from 
English  pulpits.  As  his  hands  grew  heavier,  the 
number  of  Puritan  fugitives  to  New  England  in- 
creased. And  it  must  be  admitted  that  the  impover- 
ishment of  Old  England  was  the  enrichment  of  New 
England. 

Among  the  Puritan  clergy,  whose  non- conformity 
had  hitherto  been  winked  at,  but  who  were  driven 
from  their  livings  because  they  refused  to  wear  the 
surplice,  and  make  the  sign  of  the  cross,  was  Richard 
Blinman.  Nothing  was  left  for  him  but  to  join  the 
Separatists,  and  become  a  Congregationalist. 

He    was   invited    to    Marshfield  by   Mr.    Edward 


blinman's  pastorate.  57 

Winslow,  who  founded  the  Church  in  that  place  as 
early  as  1639  or  '40,  says  one  authority,  [Punchard's 
Hist.  Conglsm.,  vol.  iv,  p.  263],  1632,  says  another. 
[Clark's  Congregational  Churches  of  Mass.,  p.  15]. 
In  the  records  of  the  Plymouth  Colony  occurs  the  fol- 
lowing, "this  Church  of  Marshfield  was  begun,  and 
afterward  carried  on  by  the  help  and  assistance,  un- 
der God,  of  Mr.  Edward  Winslow,  who  at  the  first 
procured  several  Welsh  gentlemen  of  good  note 
thither,  with  Mr.  Blinman,  a  godly,  able  minister." 
Baylies'  History  of  New  Plymouth  says,  "  Governor 
Winslow,  the  founder  of  Marshfield,  often  visited 
England  5  he  induced  several  Welsh  gentlemen  of 
respectability  to  emigrate  to  America,  amongst  whom 
came  the  Rev.  Richard  Blinman,  in  1642,  who  was 
the  first  pastor  of  the  Church  in  Marshfield."  Baylies 
is  wrong  in  his  dates.  For  Mr.  Blinman  was  in  Ply- 
mouth as  early  as  March  2,  1640.  The  facts  are  that 
he  came  to  America  in  1640,  at  the  solicitation  of 
Edward  Winslow,  and  that  he  was  minister  of  the 
Church  at  Marshfield  in  1642,  the  year  in  which  he 
removed  to  Gloucester.  Nor  was  he  probably  the 
first  pastor  of  the  Church.  One  Nehemiah  Smyth 
seems  to  have  been  in  charge  iDefore  Mr.  Blinman. 
For  the  Plymouth  Colonial  Records  state  that  on  March 
3,  1639-40,  there  was  granted  "to  Mr.  Edward 
Winslow  and  the  rest  of  the  neighborhood  of  Green's 


58         EARLY   HISTORY  OF   THE  FIRST   CHURCH. 

Harbor,  a  competent  piece  of  upland  and  meadow 
for  a  farm  for  a  minister  ;  and  one  other  competent 
portion  of  land  near  unto  said  lot,  for  the  minister  ; 
either  for  Nehemiah  JSmyth,  or  some  other,  as  the  in- 
habitants of  Green's  Harbor  shall  place  in."  [Pun- 
chard's  Hist.  Conglsm.,  vol.  iv,  p.  263.] 

It  is  not  likely  that  Mr.  Blinman  was  ever  formally 
settled  over  the  Marshfield  Church,  nor  did  he  re- 
main long  in  charge  of  its  pulpit,  for  we  find  him 
in  Gloucester,  May  2,  1642.  Lechford's  Plaine  Deal- 
ing, contemporary  with  Mr.  Blinman,  says:  ''Mr. 
Wilson  [of  Boston]  did  lately  ride  to  Green  Harbor 
in  Plymouth  Patent,  to  appease  a  broil  between  one 
Master  Thomas,  as  I  take  it  his  name  is,  and  Master 
Blinman  when  Master  Blinman  went  by  the  worst." 
[Mass.  Hist.  Coll.,  3  series,  vol.  iii,  p.  106.]  The 
difficulties  referred  to  seem  to  have  related  chiefly  to 
the  importance  of  an  educated  ministry,  and  to  the 
question  how  far  lay  brethren  should  be  allowed  to 
exercise  their  gifts.  Edward  Winslow  had  been  ar- 
raigned before  Archbishop  Laud  to  answer  to  the 
charge  of  preaching  while  he  was  a  layman.  The 
spirit  of  the  founder  of  Marshfield  seems  to  have  been 
abroad  there.  In  the  collections  of  the  Massachu- 
setts Historical  Society  [vol.  ix,  p.  39,  first  series] 
occurs  the  following,  which  seems  to  refer  to  this  con- 
troversy :     ' '  About  the  same  time  several  ministers 


blinman's  pastorate.  59 

came  over  to  America,  some  with  high  raised  expecta- 
tions that  the  country  was  better  cultivated  than 
they  found  it,  and  that  they  could  live  here  in  as  easy 
circumstances  as  among  European  settlements.  They 
found  themselves  deceived.  *  *  *  Mr.  Blinman, 
a  gentleman  from  Wales,  and  a  preacher  of  the  gos- 
pel, was  one  who  expected  to  find  a  welcome  recep- 
tion. Being  invited  to  Green's  Harbor,  near  Ply- 
mouth, he  and  his  friends  meant  there  to  settle,  but 
the  influence  of  a  few  gifted  brethren  made  learning 
or  prudence  of  little  avail.  They  compared  him  to 
'a  piece  of  new  cloth  in  an  old  garment,'  and 
thought  that  they  could  do  better  without  patching. 
The  old  and  new  planters,  to  speak  a  more  modern 
style,  could  not  agree  and  parted."  This  controversy 
leaves  no  room  to  doubt  that  Mr.  Blinman  was  an 
educated  man ,  probably  trained  to  the  ministry  in  one 
of  the  English  schools.  It  is  clear,  too,  that  he  left 
the  pulpit  in  Marshfield,  because  the  pews  wanted  to 
get  into  it.  The  year  of  his  assuming  the  pulpit  in 
Marshfield,  1642,  was  the  year  of  his  relinquishing  it, 
and  of  his  departure  for  Gloucester.  For  Governor 
Winthrop,  of  Boston,  says  in  his  diary,  "One  Mr. 
Blinman,  a  minister  in  Wales,  a  godly  and  able  man, 
came  over  with  some  friends  of  his,  and  being  invited 
to  Green's  Harbor,  near  Plymouth,  they  went,  but 
«re  the  year  was  expired  there  fell  out  some  differ- 


60  EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

ence  amon^  them  which  could  by  no  means  be  recon- 
ciled, so  they  agreed  to  part,  and  he  came  with  his 
company  and  sat  down  at  Cape  Ann,  which  at  this 
court  [May,  1642,  J  was  established  to  be  a  plantation, 
and  called  Gloucester."  A  note  in  the  Mather  papers 
says  that  the  town  was  called  Gloucester  after  the 
city  and  shire  in  England  where  some  of  Mr.  Blin- 
man's  companions  (and  it  may  be  Mr.  Blinman  him- 
self) were  born.  The  ability  and  godliness  of  Mr. 
Blinman' s  character  are  thus  witnessed  to  by  Gov- 
ernor Winthrop  ;  and  that  he  was  a  man  of  peace  is 
proved  by  his  leaving  Marshfield  rather  than  abide  in 
a  controversy.  Before  we  are  through  with  his  life, 
we  shall  find  other  instances  in  which  he  exhibited 
the  same  irenic  qualities.  It  is  also  to  be  remembered, 
as  testifying  to  his  worth  and  excellence,  that  those 
who  had  followed  him  from  England,  who  had  been 
with  him  in  the  persecutions  which  drove  him  from 
it,  and  who  had  witnessed  his  bearing  through  all  that 
he  endured  for  the  sake  of  the  gospel,  followed  him 
from  Marshfield  to  Gloucester. 

Then  in  1642  Mr.  Blinman,  with  his  Welsh  friends 
settled  in  Gloucester,  Mass.  They,  with  a  few  fish- 
ermen already  on  the  ground,  were  gathered  into  a 
Church,  with  Mr.  Blinman  as  their  pastor,  as  we  have 
found.  An  item  in  Johnson's  Wonder-working  Prov- 
idence, speaking  of  the  formation  of  the  Church,  says 


blinman's  pastorate.  61 

that  "they  called  to  office  this  godly  reverend  man, 
whose  gifts  and  ability  to  handle  the  Word  is  not 
inferior  to  many  others,  laboring  much  against  the 
errors  of  the  times,  of  a  sweet,  humble,  heavenly 
carriage."  [Mass.  Hist.  Coll.,  2d  series,  vol.  vii, 
p.  32. j  This  is  contemporary  testimony  to  the 
worth,  ability  and  godliness  of  character  of  the  first 
pastor  of  this  Church. 

Several  of  Mr.  Blinman's  friends  were  elected, 
May  2,  1642,  to  manage  affairs  in  the  new  planta- 
tion of  Gloucester.  Among  them  were  Mr.  Obadiah 
Bruen,  who  was  chosen  town  recorder,  and  held  the 
office  till  he  removed  to  New  London;  Mr.  William 
Addes,  who  came  to  Pequot  about  1659,  "when  he 
was  allowed  to  brew  beer  and  distil  for  the  benefit  of 
the  town;"  Walter  Tybbot,  who  had  followed  Mr. 
Blinman  from  England,  and  five  others.  •  These  men 
were  appointed  magistrates  by  the  commissioners  of 
the  General  Court,  who  were  Mr.  Endicott,  the  deputy 
governor,  Mr.  Emmanuel  Downing,  uncle  of  John 
Winthrop,  Jr.,  and  Mr.  Hathorne,  from  Salem. 

This  Mr.  Downing  had  been  a  lawyer  of  the  Inner 
Temple  in  London,  and  had  come  to  New  England  in 
1638.  He  had  married  Lucy, ^ the  sister  of  Governor 
Winthrop,  of  Boston.  February  23,  1650,  Lucy 
Downing  wrote  to  John  Winthrop,  Jr.,  her  nephew, 
who  was  then  at  Pequot,  sending  her  "service"  to 


62         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Mr.  Blinman.  December  24,  1650,  Mr.  Downing 
wrote  to  the  same  John  Winthrop,  Jr.,  speaking  in  a 
similar  way  of  Mr.  Blinman.  Early  in  November, 
1650,  Mr.  Blinman's  name  is  mentioned  in  the  rec- 
ords of  a  town  meeting  in  Pequot.  Miss  Caulkins 
speaks  of  this  as  the  first  notice  of  his  arrival  in  New 
London.  But  October  19,  1650,  there  was  voted  a 
grant  of  land  to  him  and  several  others  who  were  of 
the  Cape  Ann  Colony.  It  seems  then  that  early  in 
1650,  Mr.  Blinman  was  in  New  London,  probably 
to  consider  a  proposition  to  remove  from  Glouces- 
ter. Mr.  Obadiah  Bruen  seems  to  have  accom- 
panied him  on  his  first  visit.  In  view  of  his  final 
decision  to  accept  the  invitation,  the  town,  in  Octo- 
ber, voted  to  him,  and  several  others  who  were  to  come 
with  him,  grants  of  land,  mostly  on  what  is  now  Gran- 
ite street  where  was  Mr.  Blinman's  house  lot,  and  on 
what  was  then  known  as  ' '  New  street,  but  to  which 
afterwards  they  gave  the  name  Cape  Ann  lane — 
an  historic  appellation  which  has  significance  as  con- 
nected with  the  history  of  New  London. 

As  to  the  reasons  for  his  leaving  Gloucester,  the 
history  of  that  town  says  ' '  unhappy  dissensions  drove 
Mr.  Blinman  from  the  scene  of  his  first  ministry  in 
New  England  [Marshfield],  and  the  ill  treatment  he 
received  from  some  of  his  people  here  [Gloucester] 
may  have  hastened,  if  it  did  not  induce,  his  departure 


blinman's  pastorate.  6S 

from  the  town.  His  Church  was  defamed ;  his  pub- 
lic meetings  were  disturbed;  and  he  himself  was 
scoffingly  spoken  of  for  what  he  had  formerly  deliv- 
ered in  the  way  of  the  ministry."  One  of  these  dis- 
turbers was  arrested  and  fined  fifty  shillings  at  court, 
August  27,  1644.  He  probably  received  this  treat- 
ment in  return  for  ' '  laboring  much  against  the  errors 
of  the  times."  Too  plain  preaching  was  not  any 
more  acceptable  to  those  who  needed  it  then  than  it 
is  now.  Lechford's  Plaine  Dealing,  which  gives  the 
contemporary  "newes  of  New  England,"  speaking 
of  Mr.  Blinman's  coming  to  this  Colony,  asks,  *'Was 
not  Master  K.  sent  away,  or  compounded  with,  to 
seek  a  new  place  at  Long  Island  *  *  *  and 
Master  Bleindman  to  Connecticot?" 

The  original  contract  with  Mr.  Blinman,  if  it  ever 
had  an  existence,  is  lost.  But  from  subsequent  ref- 
erences it  ap]3ears  that  a  committee  was  sent  to 
Gloucester,  by  the  town,  to  confer  with  him ,  and  that 
they  pledged  him  liberal  donations  of  land,  with  a 
salary  of  £60  a  year,  which  was  to  be  increased  "  as 
the  ability  of  the  town  increased."  The  donations 
of  land  were  liberally  made.  He  owned  a  farm  at 
the  Harbor's  Mouth,  which  he  sold,  on  removing 
from  town,  to  John  Tinker;  he  had  grants  of  land  on 
'Hhe  General  Neck,  and  at  Upper  Mamacock," 
which  he  sold  to  James  Rogers ;  he  had  farms  at  Pine 


64         EARLY   HISTORY  OF   THE   FIRST   CHURCH. 

Neck  and  Fort  Hill,  which  were  unsold  when  he  left 
the  country;  he  also  had  a  large  grant  of  land  in 
Mystic;  there  were  also  other  grants  made,  so  that 
this  part  of  the  town's  agreement  was  executed  in  a 
most  liberal  manner. 

It  will  be  interesting  to  note  here  that,  quite  fre- 
quently, the  colonial  parson  was  a  farmer  as  well 
as  a  preacher,  and  thus  added  to  his  income  which 
was  often  somewhat  limited.  Some  of  those  early 
divines  were  model  agriculturists.  In  old  England 
the  clergyman  rented  his  lands,  but  the  New  Eng- 
land parson  derived  income  from  his  by  cultivat- 
ing them.  Sometimes  the  revenue  was  quite  con- 
siderable, and  added  materially  to  his  means  of  sup- 
port. Mr.  Child  says,  "one  faithful  parson  was 
severely  handled  by  his  people  because  he  made  some 
eight  hundred  dollars  by  seUing  produce  from  his 
land."  The  liberal  allotments  of  land  voted  to  Mr. 
Blinman  were  in  keepmg  with  the  customs  of  those 
early  times.  How  extensively  Mr.  Blinman  culti- 
vated his  numerous  acres  we  do  not  know. 

December  20,  1650,  a  house  lot  of  six  acres  was 
confirmed  to  him  on  Meeting  House  Hill,  "three 
acres  whereof,"  says  the  record,  "  were  given  by  the 
town's  agents,  as  appears  in  the  articles,  and  the 
other  three  by  a  public  town  meeting."  This  lot  was 
bounded  by  the  town's  Antientest  Buriall  Place  on 


blinman's  pastorate.  65 

the  east,  by  Williams  street  on  the  west,  and  by 
Granite  street  on  the  south.  The  northern  boundary 
ran  so  as  to  include  six  acres.  In  addition  to  these 
grants  of  land,  and  the  £60  annual  stipend,  the  town, 
as  appears  from  various  records,  built  a  house  for 
him  on  the  lot  just  described.  On  what  part  of  this 
lot  the  house  stood  is  not  known,  but  a  reasonable 
supposition  would  seem  to  be  that  it  was  not  far 
from  the  dwelling  of  the  late  William  H.  Barns.  The 
conjecture  of  Miss  Caulkins  that  it  stood  opposite  the 
lot  of  Richard  Post,  on  Post  tlill  does  not  seem  cor- 
rect, for  that  would  place  it  north  of  the  north  line 
of  the  six  acres  granted  to  Mr,  Blinman  on  Meeting 
House  Hill.  "He  had  another  lot  in  the  lower  part 
of  the  town  near  the  cove,  where  Blinman  street  per- 
petuates his  name."  In  1653  he  removed  to  this 
lot.  His  house  stood  where  the  old  bridge  crossed 
the  cove.  [Miss  Caulkins.]  It  is  supposed  that  he 
lived  here  during  the  remainder  of  his  residence  in 
New  London. 

We  may  pause  a  moment  to  note  that  when  Mr. 
Blinman  came  here,  he  was  not  only  followed  by 
his  friends,  but  was  in  a  measure  surrounded  by  them. 
On  the  east  was  the  lot  of  Obadiah  Bruen,  lying  be- 
tween the  town  square,  or  Meeting  House  Green,  as 
it  was  then  called,  and  Broad  street,  east  of  Hemp- 
stead street.     On  the  corner  of  Hempstead  and  Gran- 


66         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

ite  streets  was  the  residence  of  Kobert  Park,  whose 
son  Thomas  married  the  sister  of  Mrs.  Blinman,  Not 
far  away,  across  Truman  brook,  were  settled  several 
other  families  who  had  shared  the  fortunes  of  their 
pastor  since  he  had  been  driven  from  his  parish  in 
Chepstowe.  He  was  settled  among  his  friends,  and 
lived  near  to  the  spot  whereon  was  to  stand  the  meet- 
ing house. 

The  History  of  Gloucester  gives  the  names  of 
some  of  the  chief  people  who  came  with  Mr.  Blin- 
man. ''The  emigrants  to  New  London  were  Chris- 
topher Avery,  James  Avery,  William  Addes,  William 
Kenie,  Andrew  Lister,  William  Meades,  Ralph  Par- 
ker, William  Wellman,  Obadiah  Bruen,  Hugh  Caulk- 
in,  John  Coit,  Sen.,  and  William  Hough."  [p.  52.] 
These  men,  who  had  been  prominent  in  town  and  in 
Church  in  Gloucester,  took  leading  places  in  the 
Pequot  Colony.  They  were  farmers  and  mechanics. 
To  quote  Miss  Caulkins,  "  On  that  billowy  mass  of 
rocks,  that  promontory  so  singularly  bold  in  position 
and  outline  (Cape  Ann) ,  and  so  picturesque  in  appear- 
ance, they  fixed  their  second  encampment  in  this  new 
world."  They  hoped  here,  in  the  Pequot  Colony,  to 
find  a  less  sterile  soil.  "  It  was  certainly  an  object 
for  the  faithful  pastor  and  his  tried  friends  to  keep 
together,  and  as  Pequot  was  without  a  minister,  and 
casting  about  to  obtain  one,  the  arrangement  was  an 


blinman's  pastorate.  67 

agreeable  one  on  both  sides."  Not  only  the  twenty 
families  which  came  with,  or  soon  after  Mr.  Blinman, 
but  also  those  which  followed  still  later,  helped  to 
swell  the  population  of  the  Colony  to  over  forty 
families.  [Trumbull.]  Early  in  1651,  as  we  have 
seen,  a  street  was  opened  for  them  ^'in  the  rear 
of  the  town,"  which  came  to  be  known  as  Cape  Ann 
lane.  It  was  designated  as  "beyond  the  brook,  and 
the  ministry  lot."  The  brook  still  runs  into  the  sea. 
Meeting  House  Hill  is  where  it  was  when  the  First 
Church,  and  its  minister's  house  stood  on  it.  The 
street  which  once  bore  the  historic  name  Cape  Ann 
lane,  still  winds  its  way  at  the  foot  of  the  rolling 
ground  beyond.  The  Church  remains  of  which  Rich- 
ard Blinman  was  the  first  pastor.  The  ancient  ceme- 
tery is  where  it  was  when  he  committed  the  sainted 
dead  to  their  last  rest,  '  '■  earth  to  earth,  ashes  to  ashes, 
dust  to  dust." 

Not  much  is  known  about  the  ministry  of  Mr.  Blin- 
man in  New  London.  It  continued  here  about  seven 
years,  and  ended  because  he  ended  it.  He  seems 
to  have  been  a  man  of  kind  disposition,  as  is  shown 
by  the  correspondence  which  he  kept  up  with  the 
friends,  whom  he  left  behind.  -  February  25,  1653, 
this  minute  was  entered  on  the  town  records  :  ' '  For- 
asmuch as  the  town  was  ingaged  to  Mr.  Blynman 
for  a  set  stypend  and  soe  to  increase  it  yeerly  Mr. 


68         EARLY  HISTORY  OF   THE  FIRST   CHURCH. 

Blynman  is  freely  willing  to  free  the  towne  hence- 
forward from  that  ingadgement."  This  is  among 
the  proofs  that  he  was  actuated  by  no  mercenary 
spirit. 

At  a  meeting  of  the  town,  September  20,  1651,  two 
or  three  items  of  business  were  ' '  to  propound  the 
bying  of  Mr.  Park's  barn,"  which,  as  will  be  seen, 
was  used  for  a  meeting  house;  ''a  rate  for  Mr. 
Blynman's  half  yeer;"  ''speak  about  new  drum,"  to 
call  people  together  for  divine  service.  In  October 
of  that  year,  the  question  of  a  new  meeting  house 
was  before  the  town,  for  one  of  the  items  of  business 
was  "  a  rate  for  the  new  meeting  house,"  which  had 
been  decided  upon  already. 

When  Mr.  Blinman  came,  in  1650,  there  was  a 
Meeting  House  Hill,  but  there  was  no  meeting  house 
on  it.  During  the  first  years  of  his  ministry  he 
preached  in  the  barn  meeting  house,  which  stood  on 
the  spot  now  occupied  by  the  residence  of  the  late 
Mr.  George  E.  Whittlesey.  It  belonged  to  Robert 
Park.  August  29,  1651,  the  following  vote  of  the 
town  is  recorded:  ''For  Mr.  Parke's  barne  the 
Towne  doe  agree  for  the  use  of  it  until  mid-summer 
next,  to  give  him  a  day's  work  a  peace  for  a  meeting 
house,  to  be  redy  by  the  Saboth  come  amoneth." 
' '  Mem.  Mr.  Parke  is  willing  to  accept  of  3  1. "  From 
this  vote  it  appears  that  worship  began  in  the  barn 


blinman's  pastorate.  69 

meeting  house  October  1,  1651.  It  is  probable  that 
previous  to  this,  diviue  service  was  held  in  some  private 
dwelling,  as  was  often  done  in  those  early  days. 

In  1652  Mr.  Park  sold  his  house  lot  to  Mr.  Wil- 
liam Rogers,  from  Boston.  June  30  of  that  year  is 
a  record  of  an  agreement  on  the  part  of  the  town  with 
Mr.  Rogers  for  the  use  of  the  barn  for  purposes  of 
worship,  for  two  years  from  date,  at  the  same  rate ; 
that  is,  ''  for  the  summe  of  3  1.  per  annum."  If  the 
town  ' '  build  a  leantoo,  he  is  to  allow  for  it  in  the  rent, 
and  if  it  come  to  more  he  is  to  allow  it,  and  for  floor- 
ing and  what  charges  the  town  is  at,  he  is  willing  to 
allow  when  the  time  is  expired."  The  town  contin- 
ued to  worship  in  the  barn  meetinghouse  till  1655. 
The  sequel  to  the  story  of  this  unique  house  of 
worship  was  that,  in  1672-3,  the  town  was 
called  upon  to  pay  rent  in  arrears,  which  the 
heirs  of  William  Rogers  declared  had  never 
been  paid.  February  27,  1672-3,  the  town 
voted  "upon  demand  made  by  Hugh  Caulkin," 
who  had  meanwhile  removed  to  Norwich,  who  had 
been  the  town's  surety  for  payment  of  the  rent  seven- 
teen years  before,  and  upon  whom  the  heirs  had 
served  a  writ  for  £3  10s.  "for  money  due  to  Mr. 
Leake,  of  Boston,  for  improvement  of  a  barn  of 
Goodman  Rogers,  which  said  Caulkins  stood  engaged 
for  to  pay,  this  town  doth  promise  to  pay  one  barrel 


70         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

of  pork  some  time  next  winter. ' '  Whether  the  prom- 
ise was  kept  we  are  not  told.  It  is  to  be  presumed, 
however,  that  it  was,  and  that  the  rent  of  the  first 
place  of  worship,  occupied  by  this  Church,  was  dis- 
charged by  a  commodity  which  a  Jew  would  have 
declined  to  receive. 

The  first  public  action  looking  toward  the  erection 
of  a  meeting  house  for  public  worship  seems  to  have 
been  taken  August  29,  1651,  when  the  following 
entry  was  made  on  the  town  records:  '' Goodman 
Elderkin  doth  undertake  to  build  a  meeting  house 
about  the  same  demention  of  Mr.  Parke's  his  barne, 
and  clapboard  it  for  the  sume  of  eight  pounds,  pro- 
vided the  towne  cary  the  tymber  to  the  place  and  find 
nales.  And  for  his  pay  he  requires  a  cow  and  50s. 
in  peage,"  or  toll.  A  further  vote  is  recorded  De- 
cember 16,  1652,  levying  a  rate  of  £14  to  build  a 
new  meeting  house,  and  fixing  upon  the  site.  Mr. 
Bruen  made  the  following  entry  upon  the  town's  rec- 
ords :  ' '  The  place  for  the  new  meeting  house  was 
concluded  on  by  the  meeting  to  be  in  the  highwaie, 
taking  a  corner  of  my  lot  to  supply  the  highwaie." 
This  was  the  area  now  known  as  Bulkeley  Place. 
Captain  Denison  and  Lieutenant  Smith  were  the 
building  committee.  As  they  were  discharged  in 
February,  1655,  it  seems  probable  that  the  new 
meeting  house   was  completed  about  that  time.     It 


blinman's  pastorate.  71 

must  have  stood  contiguous  to  the  old  burial  ground, 
on  the  south  side  of  it.  Its  tower  was  doubtless  the 
lookout  for  the  town  watchman.  ''From  the  gallery 
windows  the  eye  commanded  a  fine  expanse  of  coun- 
try, and  could  mark  every  sail  that  went  up  or  down 
the  Sound."  The  ground  was  high,  and  the  church 
tower  commanded  a  wide  outlook. 

No  Sabbath  bell  announced  the  hour  of  divine 
service  in  those  early  days.  People  were  summoned 
to  public  worship  by  the  beat  of  a  drum.  March  22, 
1651-2,  this  vote  is  recorded:  "The  towne  have 
agreed  with  Peter  Blatchford  to  beat  the  drum  all 
Saboth  dayes,  training  dayes,  and  town  publique 
meetings  for  the  sum  of  3  lb.,  to  be  paid  him  in  a 
towne  rate.''  He  continued  to  exercise  these  func- 
tions for  several  years,  and  the  hosts  of  the  Lord  were 
rallied  by  drumbeat  on  the  Lord's  day,  till  about 
1675,  when  mention  of  such  service  ceases.  The 
religion  of  those  days — as,  indeed,  it  is  of  all  days — 
was  more  or  less  a  conflict.  I  do  not  think  that  it 
was  ever  true  of  the  founders  of  New  London,  if  it 
was  of  any  of  the  early  Puritans,  that  "they  first  fell 
on  their  knees,  and  then  upon  the  aborigines. ' '  But  it 
often  happened,  in  those  primitive  days,  that  men 
were  obliged  to  go  to  church  armed,  for  fear  of  sur- 
prise by  the  aborigines.  Near  by  the  barn  meeting 
house,  on  still  higher  ground,  probably  on  the  spot 


72         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

now  occupied  by  the  residence  o£  Captain  James  F. 
Smith,  in  the  days  before  the  meeting  house,  was 
stationed  the  watch,  to  give  alarm  if  enemies  should 
appear.  The  beat  of  the  drum,  therefore,  was  not  an 
inapt  method  of  calling  the  people  together  to  attend 
public  worship,  as  their  life  was  a  conflict  with  foes 
without  as  well  as  with  foes  within. 

The  lot  north  of  the  meeting  house  was  first  used 
for  burial  in  1652,  but  was  set  apart  for  such  pur- 
poses June  6,  1653,  by  vote  of  the  town.  This  vote 
has  never  been  rescinded.  It  is  one  of  the  oldest  ceme- 
teries in  New  England,  and  is  rich  in  historic  associa- 
tions, and  rich  in  the  men  and  women  whose  dust 
reposes  in  it,  who  had  to  do  with  the  founding  of  the 
town,  who  were  great  in  their  day  and  generation, 
and  whose  hands  helped  to  lay  the  foundations,  build 
the  superstructure,  and  defend  it;  colonial  and  rev- 
olutionary heroes,  who  shed  their  blood  for  their 
country. 

March  26,  1655,  soon  after  the  probable  completion 
of  the  new  meeting  house,  "Goodman  Chapman" 
was  "chosen  to  be  grave-maker  for  the  town,"  and 
it  was  agreed  that  he  should  "have  4s.  for  men  and 
women's  graves,  and  for  all  children's  graves  3s.  for 
every  grave  he  makes."  "February  25,  1661-2," 
the  records  read,  "  old  Goodman  Cumstock  is  chosen 
sexton,  whose  work  is  to  order  youth  in  the  meeting 


73 

house ' '  (that  is,  act  as  tithingman) ,  ' '  sweep  the  meet- 
ing house,  and  beat  out  dogs,  for  which  he  is  to 
receive  40s.  a  year;  he  is  also  to  make  all  graves; 
for  a  man  or  a  woman  he  is  to  have  4s.,  for  children 
2s.  a  grave,  to  be  paid  by  survivors.''^  "From 
which  enumeration  of  his  powers,"  says  Hon.  Augus- 
tus Brandegee,  "it  may  fairly  be  inferred  that  in  the 
early  days  men  and  women  were  upon  the  same  level, 
youth  were  as  mischievous,  and  dogs  as  much  a  nui- 
sance as  in  these  modern  times."  And  it  m. ay  also 
be  added  that  it  was  thoughtful  on  the  part  of  the 
town  to  lay  the  expense  of  burial  upon  the  survivors 
rather  than  upon  the  dead. 

Mr.  Blinman  preached  about  three  years  and  a  half 
in  the  barn  meeting  house,  and  then  about  three 
years  in  the  first  house  built  expressly  for  public  wor- 
ship in  New  London.  This  house  was  occupied  as  a 
place  of  worship  till  about  1682.  [Caulkins,  p.  192.] 
This  first,  or  Blinman,  meeting  house  was  purchased 
by  James  Avery  in  1684,  and  was  moved  to  Poquon- 
nock  Plain,  where  he  added  it  to  the  house  which  he 
had  built  in  1656.  It  stood  till  July  20,  1894,  when 
it  was  destroyed  by  fire.  It  was  occupied  by  the 
descendants  of  James  Avery  till  the  day  it  was 
burned,  and  the  occupant  at  that  time  was  James  D. 
Avery. 


74         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Rev.  John  Avery,  recently  pastor  of  the  Church  in 
Ledyard,  a  descendant  of  James  Avery,  says  "the 
old  Avery  mansion  at  Poquonnock  was  built  by  Cap- 
tain James  Avery  in  1656.  The  old  Blinman  church 
edifice  in  New  London  was  sold  in  June,  1684,  to 
Captain  James  Avery,  with  the  condition  that  he 
should  remove  it  in  one  month's  time.  This  he  did, 
and  added  it  to  his  house  at  Poquonnock.  A  hundred 
years  later  the  house  was  occupied  by  Elder  Park 
Avery,  a  Separate  minister,  a  great-grandson  of  Cap- 
tain James  Avery.  Elder  Park  Avery  had  a  large 
room  fitted  up  in  the  house  for  public  worship,  and 
there  he  and  the  Church  which  he  gathered  held 
public  service  for  a  great  many  years. ' '  This  probably 
was  the  last  use  of  the  old  Blinman  meeting  house 
for  public  worship. 

Mr.  Blinman's  pastorate  in  New  London  seems  to 
have  been  acceptable  and  harmonious,  save  the  mis- 
understanding with  Thomas  Miner  and  Captain  Den- 
ison,  of  which  particulars  will  be  given.  Dr.  Field 
says  "it  is  not  known  for  what  reason  he  was  dis- 
missed from  his  charge  in  this  place.  There  is  no 
evidence  that  there  was  any  dissatisfaction  with  his 
ministration.  On  the  contrary  he  seems  to  have  been 
highly  esteemed,  and  very  successful  in  his  work." 
[Bi-Centennial  Address,  p.  10.]  He  was  clearly  a 
man  of  great  force  of  character.     That  he  was  a  fear- 


blinman's  pastorate.  75 

less  preacher  is  proved  by  the  opposition  which  his 
preaching  provoked,  and  by  the  fact,  testified  to  by 
a  contemporary,  that  he  labored  "much  against  the 
errors  of  the  times."  He  was  held  in  high  esteem 
by  the  eminent  men  of  his  day — men  like  John  Win- 
throp,  Emmanuel  Downing,  and  Increase  Mather. 

During  his  ministry  here  he  was  sent  by  the  Gen- 
eral Court,  with  others,  to  represent  the  Colony  in. 
the  discussion  of  certain  grave  questions,  at  a  con- 
vention held  in  Boston.  The  vote  of  the  General 
Court,  passed  February  26,  1657,  was  as  follows: 
"This  Court  doth  order  that  Mr.  Warham  [of  Wind- 
sor], Mr.  Stone  [of  Hartford],  Mr.  Blinman  [of  New 
London],  and  Mr.  Russell  [of  Weathersfield]  bee 
desired  to  meet  the  first  fifth  day  of  June  next  at 
Boston,  to  confer  and  debate  the  questions  formerly 
sent  to  the  Bay  Court,  or  any  other  of  the  like  nature 
that  shall  be  propounded  to  them  by  that  Court  or 
our  own,  with  such  divines  as  shall  be  sent  to  said 
meeting  from  the  other  Colonies."  The  questions 
to  be  debated,  and  concerning  which  Connecticut 
had  asked  the  advice  of  the  other  Colonies,  were  the- 
ological, and  related  chiefly  to  the  practice  of  baptism 
under  the  Half-way  Covenant,  as  it  was  known,  which 
had  begun  to  be  practiced  at  Hartford,  after  the 
death  of  Mr.  Hooker.  A  strong  party  had  grown  up 
in  the  Colony,  who  were  disposed  to  grant  certain 


76         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Church  privileges  to  persons  o£  exemplary  deport- 
ment, without  requiring  them  to  give  evidence  of 
a  change  of  heart.  This  came  to  be  known  as  the 
''Parish  Way,"  which  was  old  in  the  old  country, 
but  new  in  the  new.  Differences  of  opinion  upon 
these  questions  grew  so  marked  and  decided,  that  the 
peace  of  the  Churches  was  threatened.  Their  spir- 
itual life  declined.  Grievances  were  presented  to  the 
General  Court.  This  body  sought  the  advice  of 
the  other  Colonies.  Massachusetts  joined  in  the 
request.  Seventeen  questions  were  proposed;  Dr. 
Bacon  says  twenty-one,  and  Dr.  Dunning  twenty- 
four.  June  4,  1657,  the  Council  met  in  Boston. 
How  Mr.  Blinman  stood  upon  these  questions  we  have 
no  positive  means  of  knowing.  One  of  his  associates, 
Mr.  Stone,  of  Hartford,  favored  and  practiced  the 
Half-way  Covenant.  Mr.  Russell  and  Mr.  Warham 
did  not.  There  are  reasons  for  believing  that  Mr. 
Blinman  did  not.  But  the  point  which  I  desire  to 
emphasize  is,  that  his  choice  by  the  legislature  to 
represent  the  Churches  of  the  Colony  upon  matters 
so  vitally  touching  their  life,  testifies  to  his  ability, 
and  to  the  prominent  place  which  he  held  among  the 
ministers  of  Connecticut  and  of  New  England. 

He  always  avoided  controversy  and  strove  to  pro- 
mote peace.  It  is  said  that  he  once  tore  up  a  writ 
which  had  been  taken  out  against  another  person,  in 


blinman's  pastorate.  77 

order  to  stop  proceedings,  so  that  the  matter  might 
be  privately  settled.  When  arraigned  before  the 
Court  he  acknowledged  the  offence,  and,  because  he 
did  not  tear  up  the  writ  in  contempt  of  authority,  he 
was  let  off  with  the  admonition  ' '  to  beware  of  like 
rash  carridge  for  time  to  come."  Aside  from 
Marshfield  and  Gloucester,  ''he  appears  to  have 
worked  undisturbed  in  the  other  fields  of  labor,  and 
to  have  lived  in  peaceful  and  harmonious  relations 
with  all."  The  following  lines,  written  while  he  was 
still  in  Gloucester,  give  a  contemporary's  estimate  of 
his  character : 

Thou  hast  thy  prime  and  middle  age  here  spent : 

The  best  is  not  too  good  for  him  that  gave  it. 
When  thou  did'st  first  this  wilderness  frequent, 

For  Sion's  sake  it  was,  that  Christ  might  save  it. 
Blindman  be  blith  in  him,  who  thee  hath  taken 

To  feed  hia  flock,  a  few  poor  scattered  sheep. 
Why  should  they  be  of  thee  at  all  forsaken  ? 

Thy  honor's  high,  that  any  thou  may'st  keep. 
Wait  patiently  thy  master's  coming  :  thou 

Hast  hitherto  his  people's  portion  dealt. 
It  matters  not  for  high  preferment :  now 

Thy  crown's  to  come,  with  joyes  immortal  felt. 

If  these  lines  are  read  in  view  of  his  contemplated 
departure  from  Gloucester,  they  shed  a  pleasant  light 
upon  the  worthy  character  of  "the  first  pastor  of  this 
venerable  Church. 

As  late  as  1657  the  parish  of  the  first  Church 
comprised  the  whole  territory  from  Nahantick  on  the 


78         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

•east  to  Nahantick  on  the  west.  Till  that  year  the 
minister's  rates  were  levied  over  that  whole  tract. 
Mr.  Blinman  was  accustomed  to  hold  occasional  serv- 
ices in  Mystic  and  Pawcatuck,  for  the  benefit  of  his 
parishioners  in  these  remote  districts.  He  owned  a 
considerable  tract  of  land  at  Mystic.  It  was  in  this 
connection  that  the  only  trouble  arose  which  in  the 
least  disturbed  the  harmony  of  his  pastorate  here. 
Hon.  Richard  A.  Wheeler  says  [Centennial  celebra- 
tion of  First  Church,  Stonington]  "  up  to  1654-5  the 
planters  here  attended  meeting  at  New  London  when 
the  weather  permitted,  and  paid  their  rates  for  the 
support  of  the  ministry  there ;  but  the  distance  was 
so  great,  with  two  rivers  to  pass  in  going  and  com- 
ing, that  they  were  anxious  to  have  public  religious 
worship  established  among  themselves."  To  do  this 
they  were  obliged  to  obtain  a  grant  for  a  new  town 
from  the  General  Court.  This  was  opposed  by  those 
who  lived  west  of  Mystic  River.  At  first  Mr.  Blin- 
man favored  the  project,  but  afterwards  opposed  it. 
Hot  words  passed  between  him  and  Thomas  Miner 
and  Captain  Denison.  They  accused  him  of  playing 
^  double  part.  Captain  Denison  said  'Hhat  Mr. 
Blinman  did  preach  for  Pawcatuck  and  Mystic  being 
a  town  before  he  sold  his  land  at  Mystic ;  ' '  implying 
that  after  he  sold  his  land,  his  personal  interests 
changed.     While  the  controversy  was  at  its  height,  a 


blinman's  pastorate.  79 

town  meeting  was  held  at  Pequot,  August  28,  1654, 
at  which  four  men  were  appointed  from  Pequot,  and 
three  from  Mystic  and  Pawcatuck,  "to  debate,  rea- 
son and  conchide  whether  Mystic  and  Pawcatuck 
should  be  a  town,  and  upon  what  terms,  and  to  deter- 
mine the  case  in  no  other  way,  but  in  the  way  of  rea- 
son and  love,  and  not  by  vote."  The  committee 
failed  to  agree.  In  1656  the  General  Court  passed 
the  following  order :  ''It  is  ordered  by  this  Court, 
that  while  the  ministry  is  maintained  at  Pawcatuck, 
the  charge  thereof  and  of  the  ministry  at  Pequett 
shall  be  borne  as  the  major  part  of  the  inhabitants 
shall  agree  or  order,  that  is  whether  Pawcatuck  shall 
by  and  of  themselves  maintaine  their  minister,  or 
whether  they  shall  maintaine  both  their  ministers  in 
a  joynt  way."  The  majority  decided  that  the  settlers 
at  Pawcatuck  should  pay  their  rates  to  Mr.  Blinman, 
and  appealed  to  the  General  Court  to  enforce  their 
payment.  At  the  session  of  May,  1657,  the  follow- 
ing vote  was  passed :  ' '  This  Court  doth  order  that 
the  inhabitants  of  Mistick  and  Paucatuck  shall  pay  to 
Mr.  Blinman  that  which  was  to  him  for  last  yeare, 
scil:  to  March  last."  [Col.  Rec,  1636-1665, 
p.  300.]  The  following  entry  in  the  diary  of  Thomas 
Miner  shows  that  Mr.  Blinman  was  paid  for  services 
in  Pawcatuck:  "May  22,  1654,  I  paid  Mr.  Blinman 
one  firkin  of  butter  and  12d.  in  wampum,  which  made 


80         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

his  whole  year's  pay."  A  committee  was  appointed 
by  the  legislature  in  May,  1657,  consisting  of  Mr. 
Winthrop,  Major  Mason,  Captain  Cailick  and  Mr. 
Allyn,  to  bring  to  an  issue  the  dispute  between  the 
inhabitants  ot*  Pequot,  Mystic  and  Pawcatuck.  This 
committee  met  at  Pequot,  July  8,  1657.  What  they 
said  or  did  is  not  known,  but  whatever  their  action, 
it  only  intensified  the  controversy.  "  Mr.  Blinman's 
rates  were  not  paid,  and  he  gave  up  his  occasional 
services  at  Mystic  and  Pawcatuck."  [Hon.  Richard 
A.  Wheeler.]  We  have  already  recorded  the  recon- 
ciliation between  Thomas  Miner  and  Mr.  Blinman,  at 
the  meeting  of  the  Church  held  August  28,  1654.  At 
the  May  session  of  the  General  Court  for  1657,  it  is 
recorded  in  the  doings  of  that  body,  that  "  Captain 
Denison  doth  acknowledge  in  this  Court  that  hee 
wronged  Mr.  Blinman  and  missed  his  rule,  and  that 
he  spake  corruptly  in  saying  that  Mr.  Blinman  did 
preach  for  Paucatuck  and  Mystick  being  a  Towne, 
before  hee  sold  his  land  at  Mystick  as  aforesaid. ' '  In 
the  year  1658  it  was  decided  by  commissioners  of  the 
united  Colonies  that  the  territory  hitherto  comprising 
one  plantation,  should  be  divided  into  two,  with  the 
Mystic  river  for  the  dividing  line,  and  that  Mystic  and 
Pawcatuck  should  be  under  the  iurisdiction  of  Massa- 
chusetts, whose  General  Court  incorporated  the  terri- 
tory  into  a   township   which   it  named  Southerton. 


blinman's  pastorate.  81 

Thus  the  unhappy  differences  which  had  estranged  the 
people  of  these  two  sections  from  each  other,  were 
finally  settled. 

Mr.  Blinman  was  accustomed  to  preach  to  the 
Indians  in  his  parish.  A  letter  written  by  Thomas 
Allen,  of  Norwich,  England,  and  dated  the  eighth 
day  of  the  eleventh  month  of  1651,  says  concerning 
the  progress  of  the  gospel  among  the  Indians :  "I 
can  testify  *  *  *  being  lately  come  over  from 
New  England,  that  there  are  divers  persons  in  sev- 
erall  places  who  doe  take  pains,  and  labor  in  that 
work  there,  viz.,  not  onely  Mr.  Eliot,  of  Roxbury, 
*  *  *  and  Mr.  Mayhew  *  *  *  at  an  Island 
called  Martin's  Vineyard,  but  also  Mr.  Leveridge  in 
the  jurisdiction  of  Plymouth,  and  Mr.  Blynman  who 
lives  now  in  a  new  Plantation  in  the  Pequotts  Coun- 
try.'' [Mass.  Hist.  Coll.,  3d  series,  vol.  iv,  p.  194.] 
It  is  stated  that  in  1657  the  agents  of  the  Society  for 
Propagating  the  Gospel  in  New  England  proposed  to 
him  to  become  a  missionary  to  the  Pequots  and  Mo- 
hegans  at  a  salary  of  £20  a  year,  and  pay  for  an  in- 
terpreter. He  declined.  But  neither  his  declination 
nor  the  division  of  the  plantation  just  spoken  of, 
deprived  either  the  Indians  or  the  English  people 
residing  in  Mystic  and  Pawcatuck  from  the  privileges 
of  the  Gospel.  For  in  1657  Mr.  Thomson  came  as 
a  missionary  to  the  Indians,  at  a  salary  of  £10  for  the 


82         EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

first  year  and  £20  for  the  second  year.  His  meetings 
were  attended  by  the  English  as  well  as  by  the  Indians. 
Thomas  Miner  wrote  in  his  diary  under  date  of  June 
12,  1659,  *'Mr.  Tomson  taught  at  mr.  Burrows. 
mr.  Winthrop  was  there." 

As  showing  Mr.  Blinman's  appreciation  of  Mr. 
Thomson,  the  Indian  missionary,  it  will  be  of  interest 
to  read  the  following  letter,  written  from  New  Haven 
the  year  after  Mr.  Blinman  left  New  London: 

"Loving  Feiend  Mr.  Thomson  : 

"I  was  bold  by  brother  Parkes  formerly  to  tender  a  small 
gift  to  you,  viz.,  a  piece  of  land  and  swamp  which  was  given 
me  for  a  wood  lot,  lying  towards  the  west  side  of  William 
Cumstock's  hill,  which  if  you  please  to  accept  as  a  token  of 
my  love  I  do  give  and  confirm  it  to  you.     Your  loving  friend, 

' '  RiCHAED  Blinman. 

"New  Haven,  April  11,  1659." 

The  20th  ''of  January  [1657-8]  being  Wednesday, 
Mr.  Blinman  gave  nottis  that  he  would  be  gone,'' 
says  the  diary  of  Thomas  Miner.  January  29  he 
records  that  Mr.  Blinman  went  to  New  Haven  during 
that  week.  No  reason  appears.  I  am  inclined  to 
the  opinion  that  the  practice  of  the  Half-way  Cove- 
nant by  the  churches  in  the  Colony  had  something  to 
do  with  his  summary  departure.  He  resided  there  a 
little  over  a  year,  returning  to  New  London  to  com- 
plete some  business  before  embarking  with  his  family 
for  England,  which  he  did  shortly  after. 

After  a  residence  in  America  of  twenty  years,  he 


blinman's  pastorate.  SB 

returned  to  England  by  way  of  Newfoundland, 
sailing  July  27  or  28,  1659.  Under  date  of  July  8 
of  that  year  Thomas  Miner  wrote  in  his  diary,  ''  Fri- 
day the  8  Mr.  Blinman  was  at  Towne.''  Two  days 
later  he  wrote,  ''  the  10th,"  which  was  Sunday,  "mr. 
Blinman  taught  at  London."  This  was,  doubtless, 
his  farewell  service  in  this  town  and  in  this  country. 
He  preached  for  some  time  in  Newfoundland  with 
great  acceptance,  and  received  an  urgent  call  to  settle 
there,  which  he  declined.  Rev.  John  Davenport  wrote 
to  John  Winthrop,  Jr.,  September  28,  1659,  ''and  to 
let  you  know  that  I  have  received  a,  letter,  from  Mr. 
Blinman  dated  August  22  [1659],  whereby  I  under- 
stand that  God  hath  brought  him  to  his  Newfound- 
land, in  safety  and  health,  and  maketh  his  ministry 
acceptable  to  all  the  people  there  except  some  Quak- 
ers, and  much  desired  and  flocked  unto',  and  hath 
made  choice  of  a  ship  for  Barnstaple,  to  his  content 
the  master  being  godly."  [Mass.  Hist.  Coll.,  third 
series,  vol.  x,  p.  25.]  Here  we  have  incidental 
testimony  to  his  power  and  ability  as  a  preacher. 
He  arrived  in  England  some  time  in  1660,  and  took 
up  his  abode  in  Bristol,  where  Savage  says  "he 
continued  in  the  service."  'Two  of  his  farms,  at 
Pine  Neck,  and  Fort  Hill,  were  purchased  by 
Christopher  Christophers  after  he  left  the  country, 
and   the  deed   of  conveyance  reads:     "I,    Richard 


S4         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Blinman,  with  Mary  my  wife,  now  dwelling  in  the 
castle,  in  the  city  o£  Bristol,  England,  10  Jan. 
1670-1."  We  know  from  this,  and  from  letters 
dated  at  Bristol  as  late  as  1679,  that  after  his  return 
to  England,  he  lived  and  probably  died,  in  that  city. 

He  was  a  learned  and  an  able  man.  This  is  the 
testimony  of  contemporaries.  He  was  a  Puritan  of 
the  straightest  sect,  and  uncompromisingly  opposed 
to  ecclesiastical  hierarchy,  and  to  everything  in 
Church  order  which  had  in  it  the  least  suspicion 
of  hierarchy.  He  was  an  outspoken  Non-conformist ; 
and  for  this  reason  lost  his  charge  in  Chepstowe.-  He 
seems  to  have  been  among  the  last  to  seek  an  asylum 
in  New  England  from  the  tyranny  of  Charles  I.  and 
of  Laud.  For  events  soon  ripened  into  the  death  of 
the  King,  the  ascendency  of  Puritanism  in  England, 
and  the  Lord  Protectorate  of  Cromwell.  He  was  an 
able  expounder  of  the  Word  of  God.  Shortly  before 
his  death  he  wrote  a  treatise  on  infant  baptism. 

The  only  writings  of  his  which  have  come  under 
our  eye  are  a  few  of  his  letters  to  Rev.  Increase 
Mather,  ''Teacher  to  the  Second  Church  at  Boston 
in  New  England."  These  reveal  the  man  quite  as 
much  as  sermons  could  do.  April  12,  1677,  he  wrote 
from  Bristol,  where  all  his  letters  to  Mr.  Mather  are 
dated,  "since  my  former  by  this  bearer,  I  have 
heard  something  that  I  cannot  omit.     The  convoca- 


blinman's  pastorate.  85 

tion  summoned  by  the  prelates'  procurement,  who 
went  up  with  high  expectations  of  straitning  the 
Non-conformists,  and  providing  for  themselves  had 
no  commission  given  them  to  convene  when  they  came- 
up.  I  can  not  but  looke  upon  it  as  an  answer  ta 
prayers,  which  calls  for  prayses."  In  a  postscript 
he  adds,  "  this  post  seems  to  lessen  the  great  vic- 
tory of  the  French  over  the  Prince  of  Orange  and 
his  army,"  referring  probably  to  the  defeat  of  the 
Prince  of  Orange  at  Cassel,  which  stirred  the  whole 
country  to  a  cry  for  war  to  check  French  aggression. 
August  14,  1677,  he  writes  again  to  Mr.  Mather, 
as  follows :  "I,  with  many  others,  are  grieved  to 
hear,  that  so  little  reformation  hath  been  wrought  by 
the  awful  dispensation  of  God  to  New  England,  and 
doe  feare  what  wilbe  the  yssue  of  them.  But  the 
Lord  hath  a  people  among  you,  whom  I  trust  he  wil 
never  leave  nor  forsake."  He  probably  speaks  of 
the  threatened  loss  of  the  Bay  Charter,  and  adds, 
' '  God  hath  formerly  often  blasted  such  endeavors, 
and  I  hope,  will  doe  so  stil,  it  being  a  thing  wherein 
his  glory  is  so  much  concerned.  The  Lord  give  a 
mighty  spirit  of  supplication,  humiliation  and  Re- 
pentance to  his  own  people  amongst  you."  In  this 
letter  he  alludes  to  the  imprisonment  of  Shaftsbury, 
Buckingham,  Salisbury  and  Wharton,  whom  Danby 
had  caused  to  be  confined  in  the  Tower  in  1677  on 


86         EARLY  HISTORY   OF   THE  FIRST   CHURCH. 

charge  o£  contempt  o£  the  House  of  Commons. 
Alluding  to  failure  of  harvest  because  of  excessive 
rains,  he  goes  on  to  say,  "  and  our  misery  and  sin  is, 
that  it's  laid  to  heart  by  very  few.  The  Lord  seems 
to  say,  the  floure  and  wine-press  shal  not  feed  us, 
&  that  he  will  take  away  our  corn  in  the  season 
thereof.  We  are  making  mirth,  even  now  when 
God  hath  fourbished  his  sword  against  us.  Cursed 
plays,  by  which  the  nation  is  debauched,  abound, 
which  our  city  experienced  now  at  James's  fayer." 
[St.  James's  Fair,  which  began  on  the  eve  of  St. 
James's  Day,  July  25.] 

Under  date  of  March,  or  April  8,  1678,  he  writes 
again :  ' '  We  have  nothing  but  rumors  of  warrs 
against  the  French.  *  *  *  Our  late  news  is, 
that  the  French  have  deserted  their  present  designe 
at  Mycena  in  Sicily ;  &  hath  laid  an  embargo  on  all 
his  [Charles's]  vessels  in  France,  and  made  an  order 
against  our  English  commodities,  in  imitation  of  what 
we  have  done  against  French  commodities  here,  & 
on  our  ships  here.  On  Thursday  next  our  Parlia- 
ment, after  a  fortnight's  adjournment,  is  to  sit  againe  ; 
the  day  before  which  there  is  to  be  a  day  of  humilia- 
tion in*  all  London ;  and  that  day  fortnight  over  all 
England,  to  be  seriously  kept  by  all  subjects,  accord- 
ing to  the  printed  form  of  prayer  that  shalbe  pre- 
scribed.    This  post  we  heare  that  the  French  Mon- 


blinman's  pastorate.  87 

sieur  hath  deserted  Ghent  and  Ypres ;  which  maks 
some  think  we  shal  indeed  have  war  with  France." 
This  letter  closes  with  reference  to  efforts  to  bring 
some  of  the  Scotch  to  terms.  The  allusion  to  threat- 
ened war  with  France  is  a  reference  to  a  warlike 
speech  from  the  throne  to  the  Parliament  of  1678, 
in  answer  to  which  supplies  were  voted  and  an  army 
raised.  But  the  actual  declaration  never  came. 
Charles  simply  turned  Danby's  threats  to  his  own 
benefit.      [Green  pp.  630,  631]. 

Under  date  of  May  20,  1678,  after  alluding  to 
some  political  matters,  and  to  a  protest  of  the  Scotch 
nobility  against  the  rigorous  dealings  of  Lauderdale, 
whose  iron  rule  in  Scotland  had  had,  for  one  of  its 
purposes  the  humbling  of  the  Scotch  Presbyterians 
[Green  p.  616]  Mr.  Blinman  writes  :  ''I  could  not 
omit  to  give  you  the  estate  of  our  present  affaiers, 
since  my  former.  You  see  what  need  we  have  of 
prayers.  Its  thought  some  great  shaking  is  neere.  I 
believe  that  earthquake.  Revelation  11th,  is  not  far 
off,  when  the  7,000  names  of  men  (who  are  indeed 
rather  bruits  than  men)  shalbe  slain,  and  the  remain- 
der (or  rest  of  men)  shal  have  their  eyes  opened,  be 
affrighted  and  give  glory  to  God.  And  then  woe  be 
to  Rome." 

August  9,  1678,  he  writes  again,  in  which  he  nar- 
rates some  of  the  events  connected  with  the  French 


88  EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

and  Dutch  war ;  gives  a  current  rumor  that  eight 
French  men  of  war  and  six  French  merchantmen  with 
9,500  men  were  lost  by  a  hurricane  in  the  West 
Indies,  which  he  calls  "an  eminent  blast  of  God, 
if  true  ; ' '  and  says  that  * '  the  Scots  stil  goe  on  with 
their  meetings,  notwithsanding  all  the  cruelties  they 
have  met  with,  &  its  said,  they  increase,  &  many 
come  in  to  them,  who  before  stood  ofE.''  He  also 
speaks  of  the  treaty  of  Nimeguen,  which,  says  Green, 
"not  only  left  France  the  arbiter  of  Europe,  but  it 
left  Charles  the  master  of  a  force  of  twenty  thousand 
men  levied  for  the  war  he  refused  to  declare,  and  with 
nearly  a  million  of  French  money  in  his  pocket.'^ 
Mr.  Blinman  adds:  "You  see  our  state,  &  I  suppose 
you  know  your  own  better  than  I  can  tell  you.  Yet 
I  shal  adventure  to  give  you  this  hint,  under  the  E-ose, 
that  I  feare  an  Inhabitant  of  your  countrey  would 
faine  be  Lord  paramount  over  all  the  Colonies.''  To 
whom  the  writer  refers  in  the  last  sentence  we  do  not 
know.  Various  attempts  of  that  kind  were  made  by 
men  who  were  ambitious  of  large  powers. 

These  letters  were  written  in  the  tumultuous  times 
of  Charles  II.  They  breathe  the  intense  religious 
spirit  of  the  men  who,  in  those  days,  dissented  from 
the  established  ecclesiastical  order.  There  can  be  no 
mistaking  the  opinions  of  their  author.  The  Puritan- 
ism for  whose  sake  he  had  quitted  England  almost 


blinman's  pastorate.  89^ 

forty  years  before,  had  lost,  in  the  lapse  of  time, 
nothing  of  its  strong  hold  upon  him.  He  was  keenly 
alive  to  the  public  questions  which  agitated  his  day. 
He  was  a  believer  in  the  Lord's  second  personal  com- 
ing. He  was  a  man  of  strong  convictions,  which  he 
was  not  afraid  to  express,  so  as  not  to  be  misunder- 
stood. He  devoutly  recognized  the  hand  of  God  in 
the  startling  events  of  the  times.  His  early  non- 
conformity had  ripened  into  pronounced  Separatism. 
He  was  a  strong  man.  He  must  have  left  the 
impress  of  his  spirit  on  the  Church  which  he  gath- 
ered. A  man  who  is  willing  to  suffer  expatriation 
for  the  sake  of  his  convictions  cannot  be  weak.  Not 
very  much  is  known  of  the  details  of  his  life  here. 
But  the  work  which  he  did  abides  in  the  Church 
whose  foundations  he  laid  so  deep  and  so  well  in  eter- 
nal truth,  that  they  have  stood  stable  and  strong 
through  all  the  changes  and  vicissitudes  and  social 
upheavals  of  over  two  centuries  and  a  half. 

His  children,  were  Jeremiah,  born  July  20,  1642; 
Ezekiel,  born  November  10,  1643;  Azarikam,  born 
January  2,  1646.  These  were  all  born  in  Gloucester. 
Jeremiah  remained  in  this  country. 

Dr.  Trumbull  says  ''he  lived  to  a  good  old  age, 
and  at  the  city  of  Bristol  happily  concluded  a  life 
spent  in  doing  good."  The  date  of  his  death  and  his 
age  we  do  not  know.     Rev.  John  Bishop,  writing  to 


90         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Increase  Mather  from  Stamford,  August  12,  1679, 
speaks  of  letters  received  from  Mr.  Blinman,  [Mass. 
Hist.  Coll.,  4tli  series,  vol.  viii,  p.  307]  as  if  he 
were  then  alive.  Thomas  Miner,  in  his  diary  for 
May  23,  1683,  wrote,  ''Was  at  New  London  *  *  * 
gave  my  testimony  concerning  Mr.  Blindman's  letter 
that  he  had  received  his  pay  from  Mr.  Christophers" 
for  the  farms  on  Pine  Neck  and  Fort  Hill.  This  is 
the  last  trace  of  him  which  we  can  find.  We  may 
conclude,  therefore,  that  his  death  took  place  between 
1679  and  1683.  He  was  in  his  prime  when  he  came 
to  America.  His  first  child  was  born  in  Gloucester. 
His  marriage  had  not  taken  place  long  before ;  prob- 
ably after  his  arrival  in  1640.  Then  his  age  at 
the  time  of  his  death  must  have  been  about  eighty 
years.  If  no  other  monument  to  his  memory  exists, 
the  Church  which  he  gathered,  and  founded  upon 
Christ,  as  the  chief  corner-stone,  is  a  fitting  one. 


V. 

GERSHOM   BULKELEY'S   PASTORATE. 
1661—1665. 


After  the  departure  of  Mr.  Blinman  the  Church 
seems  to  have  addressed  itself  immediately  to  the 
task  of  securing  his  successor.  For  June  17,  1658, 
Thomas  Miner  records  in  his  diary,  "  thursday  the  17 
Captaine  denison,  Mr.  stanton,  goodman  cheesbor- 
ough  was  heare  to  bid  me  com  to  a  meeting ; ' '  pre- 
sumably a  meeting  called  with  reference  to  securing 
a  minister.  For  five  days  later  he  records,  "Tues- 
day the  22  James  morgan  was  to  go  to  the  Bay  for  A 
minister."  This  must  have  been  an  attempt  to 
secure  the  Rev.  Antipas  Newman,  of  Wenham,  who 
married  EUzabeth,  the  eldest  daughter  of  Governor 
John  Winthrop,  Jr.  For  the  Governor  wrote  to  his 
son,  Fitz-John,  September  9,  1658,  as  follows:  "The 
Plantation  of  Pequot,  which  is  now  called  New  Lon- 
don (that  name  being  established  by  order  of  the 
General  Court) ,  hath  beene  very  earnest  with  him  to 
be  there,  Mr.  Blinman  having  left  them,  who  is  at 
Dresent  settled  at  New  Haven,  and  like  to  continue 


92         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

there.  He  lives  in  Mr.  Hookes  house  there.  Those 
people  at  New  London  have  beene  very  earnest  to 
have  Mr.  Newman,  but  the  other  of  Wenham  are  not 
willing  to  heare  of  his  removal  from  them."  So  the 
effort  to  secure  him  did  not  succeed.  The  attention 
of  the  Church  was  probably  turned  to  Mr.  Newman 
by  the  fact  that  he  had  preached  for  them  with  very 
great  acceptance  in  1657  while  Mr.  Blinman  was 
absent  at  the  Synod,  held  that  year  in  Boston.  Thus 
Jonathan  Brewster  wrote  to  Governor  Winthrop  from 
''Pequett,"  under  date  of  June  28,  1657,  ''Mr. 
Blyndman  is  not  returned  from  the  assembly  of 
elders.  Young  Mr.  Newman  supplied  his  place  in 
the  ministry,  a  man  very  hopeful,  and,  inded, 
beyond  expectation  did  wonderfully  satisfy  the  spirits 
of  his  hearers." 

Three  years  intervened  between  the  departure  of 
Mr.  Blinman  and  the  coming  of  Mr.  Bulkeley.  How 
religious  services  were  maintained  we  are  not  told. 
In  January,  1659-60,  Thomas  Miner  makes  these 
entries  in  his  diary:  "  Sabath  day  22  we  had  no 
meeting."  ''Sabath  day  the  29  Capt.  Denison  did 
exercise."  The  captain  had  performed  the  same 
service  before.  For  October  19,  1656,  he  records 
that  ' '  Captaine  denison  taught. ' '  These  were  doubt- 
less what  were  called  in  the  olden  times  ' '  deacons' 
meetings."     Though   whether   this  Denison   was   a 


bulkeley's  pastorate.  93 

deacon  we  do  not  know.  Besides  it  is  supposed  that 
John  Tinker,  a  man  of  prominence  and  gifts  in  the 
town,  often  conducted  public  worship  during  the 
interval.  For  an  item  of  business  transacted  at  town 
meeting,  December  1,  1661,  was  "  to  know  what 
allowance  Mr.  Tinker  shall  have  for  his  tyme  spent 
in  exercising  in  public."  As  Mr.  Bulkeley  had  at 
that  time  begun  his  stated  ministrations,  it  seems 
likely  that  Mr.  Tinker  had  often  exercised  in  public 
at  religious  meetings  on  the  Sabbath,  until  the  arrival 
of  the  new  minister.  He  received  for  these  services 
six  pounds.  ''He  was  rate-maker,  collector  and 
commissioner  for  the  year  1662,  and  also  an  assistant 
of  the  Colony."  He  was  chosen,  with  James  Morgan 
and  Obadiah  Bruen,  "to  seat  the  people  in  the  meet- 
ing house,  which,  they  doing,  the  inhabitants  are  to 
rest  silent."  This  vote  seems  to  point  to  some  openly 
expressed  dissatisfaction  which  was  thus  summarily 
rebuked.  Mr.  Tinker  was  popular  with  the  people, 
insomuch  that  charges  of  treason  which  were  brought 
against  him  found  little  favor  with  the  public.  He 
died  at  Hartford,  w^hile  awaiting  trial  upon  these 
charges,  and  was  honored  with  a  funeral  at  public 
expense.  He  was  licensed  to  distil  and  retail  liquors, 
and  had,  from  the  General  Court,  a  monopoly  of  the 
business,  with  power  to  arrest  any  who  should 
infringe  on  his  rights  and  privileges.     If  it  seems 


94         EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

strange  to  us  that  such  a  man  should  conduct  reli- 
gious services,  it  is  to  be  remembered  that  public 
sentiment  upon  such  questions  has  very  decidedly- 
changed  since  those  times. 

Before  proceeding  to  the  narrative  of  Mr.  Bulke- 
ley's  ministry,  we  will  note  one  or  two  facts,  which 
show  the  relation  in  which  the  Church  stood  to  the 
town  at  that  time,  and  for  about  eighty  years  after- 
wards. All  the  business  of  the  Church,  such  as 
calling  a  minister,  making  a  contract  with  him,  fixing 
and  providing  for  his  salary,  building  houses  of  wor- 
ship and  the  like,  was  transacted  in  open  town  meet- 
ing. The  legislature  of  the  Colony  passed  upon  some 
of  the  matters  which  pertained  solely  to  the  spiritual 
affairs  of  the  Church,  and^to  its  discipline,  which  are 
now  determined  upon  by  the  Church.  Seats  in  the 
meeting  house  were  assigned  by  vote  of  the  town. 
Thus  at  one  time  it  was  voted  ' '  that  Mary  Jiggles  be 
seated  in  the  third  seat  on  the  woman's  side,  where 
she  is  ordered  by  the  town  to  sit ; "  at  another  time 
'Hhat  Mrs.  Green,  the  deacon's  wife,  be  seated  in  ye 
fore  seat  on  the  woman's  side  ;"  at  still  another  time 
''that  for  the  benefeit  of  setting  the  psalm  Mr.  Fos- 
dick  is  seated  in  the  third  seat  at  the  end  next  the 
altar."  These  votes  show  somewhat  of  the  relation 
of  the  town  to  ecclesiastical  affairs  prior  to  1726. 


bulkeley's  pastorate.  95 

Until  1657,  * '  the  whole  territory  from  Nahaiitick 
on  the  east  to  Nahantick  on  the  west,  continued  to  be 
regarded  as  one  township,  acting  together  in  town 
meeting.  *  *  *  They  formed  also  but  one  eccle- 
siastical society"  [Miss  Caulkins]  for  the  levying  of 
ministerial  rates.  These  rates  were  assessed  upon 
the  grand  list,  so  that  every  property  holder  in  the 
town  was  liable  to  be  taxed  for  the  support  of  the 
gospel.  The  payment  of  these  rates  was  not  a  matter 
of  choice.  Thus  September  21,  1664,  a  vote  of  the 
town  was  passed  ' '  to  determine  a  more  certain  way 
for  the  ministry  to  be  upheld  amongst  us."  What 
way  was  decided  upon  we  are  not  told.  A  commit- 
tee was  chosen  at  the  same  time  to  see  that  the  peo- 
ple of  ' '  Pockatuck ' '  paid  their  ' '  rates  to  our  towne  as 
formerly  they  did."  November  21  of  that  year 
Peter  Blatchford  was  chosen  '^Atturney  for  the  towne 
to  see  to  the  coming  in  of  the  minister's  rates." 
This  method  of  supporting  the  gospel  continued  till 
other  denominations  came  into  the  field. 

In  1661,  a  little  over  three  years  after  the  depart- 
ure of  Mr.  Blinman,  the  town  entered  into  contract 
with  Mr.  Gershom  Bulkeley,  of  Concord,  in  the  Col- 
ony of  Massachusetts,  to  be  their  minister.  He  was 
a  notable  man,  of  notable  parentage.  He  was  not, 
like  his  predecessor,  driven  out  of  England,  because 
of  his  Puritan  principles.     But  his  father  was,  and 


96  EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

he  himself  was  a  Puritan.  He  was  a  son  of  Rev. 
Peter  Bulkeiey,  the  first  minister  of  Concord,  Massa- 
chusetts. His  mother  was  Grace,  the  daughter  of 
Sir  Richard  Chitwood.  The  story  is  told  that  she 
apparently  died  on  her  passage  to  this  country.  Her 
husband,  thinking  that  land  was  near,  was  not  will- 
ing to  bury  her  at  sea.  His  wishes  were  respected. 
On  the  third  day  symptoms  of  vitality  appeared. 
She  recovered,  and  lived  to  a  good  old  age.  Gershom 
Bulkeiey  was  born  soon  after  the  arrival  of  his  par- 
ents in  this  country. 

Peter  Bulkeiey,  his  father,  was  son  of  Rev  Edward 
Bulkeiey,  D.  D.,  of  Odell,  Bedfordshire,  England; 
was  born  January  31,  1583  ;  was  educated  at  Saint 
John's  College,  Cambridge  ;  received  there  the  de- 
gree of  A.  M.  in  1608,  and  was  chosen  a  fellow  of 
his  Alma  Mater.  He  seems  to  have  inherited  a  con- 
siderable estate  from  his  father,  and  therefore  to  have 
been  a  man  of  some  wealth.  For  the  History  of  Con- 
cord, Mass.,  says  "  many  of  the  first  settlers  were 
men  of  acknowledged  wealth,  enterprise,  talents  and 
education  in  their  native  country.  Several  were  of 
noble  families.  The  Rev.  Peter  Bulkeiey  brought 
more  than  6,000  pounds  sterling."  He  succeeded 
his  father  in  the  parish  of  Odell  in  1619-20,  and 
though  his  non-conformist  principles  were  well 
known,  he  was  allowed,   through  the  favor  of  the 


97 

bishop  of  Lincoln,  who  was  his  diocesan,  to  remain 
unmolested  in  his  parish  for  fifteen  years.  But  when 
Laud  became  Primate  of  England  he  was  silenced 
and  ejected  from  his  living.  He  sold  his  property 
and  came  to  this  country  in  1635.  He  was  settled  at 
Concord,  Mass.,  April  6,  1637,  and  died  there  March 
9,  1658,  aged  76  years. 

This  father  of  Gershom  Bulkeley  was  a  great  man. 
The  history  of  Concord  says  that  he  '^  became  an 
author  of  distinguished  celebrity."  In  1637  he,  to- 
gether with  Thomas  Hooker,  was  chosen  moderator 
of  the  Synod,  held  at  Cambridge,  which  condemned 
Antinomianism,  and  probably  inaugurated  those  deal- 
ings with  the  persons  holding  these  views,  which 
resulted  in  the  banishment  of  Ann  Hutchinson  and 
her  brother-in-law.  Rev.  John  Wheelwright,  and  the 
fining  of  a  number  of  prominent  citizens  who  sympa- 
thized with  her.  ''In  its  result  the  council  stated 
and  condemned  eighty-two  erroneous  opinions  and 
nine  unwholesome  expressions,  besides  specifying 
many  texts  of  Scripture  which  had  been  abused." 
[Congregationalists  in  America,  p.  134.]  Of  the  two 
men,  Peter  Bulkeley  and  Thomas  Hooker,  who  pre- 
sided over  this  council  it  wa&said,  ''  two  as  able  and 
judicious  divines  as  any  country  afEords,  by  whom 
the  disputes  were  managed  with  all  liberty  and 
fidelity   to   be   desired."      President  Stiles   said   of 


98         EARLY   HISTORY  OF   THE   FIRST   CHURCH. 

Peter  Bulkeley  that  he  '  *  was  a  masterful  reasoner  in 
theology."  He  added,  '^  I  consider  him  and  Presi- 
dent Chauncey,  Mr.  Hooker,  Mr.  Norton  and  Mr. 
Davenport  as  the  greatest  divines  among  the  first 
ministers  of  New  England,  and  equal  to  the  first 
characters  in  theology  in  all  Christendom  and  in  all 
ages."  The  following  estimate  of  Peter  Bulkeley  is 
expressed  in  verse  : 

Kiches  and  honors  Buckley  layes  aside 

To  please  bis  Christ,  for  whom  he  now  doth  war  ; 

Why,  Buckley  !  thou  hast  riches  that  will  bide, 
And  honors  that  exceed  earth's  honors  far. 

Of  such  truly  noble  parentage  was  Mr.  Gershom 
Bulkeley  born  December  26,  1635. 

He  graduated  from  Harvard  College  in  1655,  when 
but  twenty  years  of  age.  ^  October  26,  1659,  he  was 
married  to  Sarah  Chauncey,  only  daughter  of  the 
president  of  Harvard  College.  When  he  came  to 
New  London  in  1661,  his  widowed  mother  followed 
him  and  dwelt  here  till  she  died.  The  house  in  which 
she  lived  was  bought  of  William  Hough,  and  stood 
''hard  below  the  meeting  house  that  now  is."  The 
lot  originally  belonged  to  Mr.  Obadiah  Bruen.  Mr. 
Bradstreet,  in  a  notice  of  her  death  recorded  in  his 
diary,  pays  her  the  following  worthy  tribute:  ''April 
21  (1669)  Mrs.  Grace  Bulkley,  ye  widow  of  Mr. 
Peter  Bulkley,  sometime  pastour  of  ye  chh  in  Con- 
cord,  deceased.     She  was  a  woman  of  great  piety 


bulkeley's  pastorate.  99 

and  wisdome,  and  dyed  in  a  good  old  Age.  Her  sick- 
ness was  long  and  very  afflictive.  She  was  sick  near 
3  months  before  she  dyed.  *  *  *  April  25,  69 
(being  Sabbath  day),  she  was  interred,  her  soul  3 
days  before  was  entered  upon  an  everlasting  Sabbath 
of  rest.  She  dyed  and  was  buried  in  N.  London. 
Blessed  are  those  who  dye  in  ye  Lord,  &c."  She  is 
buried  in  an  unmarked  grave  in  our  ancient  cemetery. 

Soon  after  Mr.  Bulkeley  came  to  New  London,  an 
item  acted  on  in  town  meeting  relates  to  repairs  on 
the  Blinman  meeting  house.  It  is  as  follows  :  '^Dec. 
1,  1661.  The  towne  have  agreed  with  Goodman 
Elderkin  and  Goodman  Waller  to  repare  the  turret  of 
the  meeting  house,  and  to  pay  them  what  they  shall 
demand  in  reason." 

The  contract  with  Mr.  Bulkeley  was  entered  into 
after  he  had  preached  here  several  months,  with  a 
view  to  permanence.  No  reference  was  made,  at  the 
time,  to  ordination.  He  was  hired  for  a  term  of 
years.  He  was  never  ordained  as  pastor  of  the 
Church,  although  this  was  the  wish  of  the  town. 
For  ''January  15,  1663-4,  James  Rogers,  Levt. 
Smith,  Gary  Latham  and  William  Hough  are  ap- 
poynted  to  goe  to  Mr.  Bulkeley  for  the  settling  him 
amongst  us  5"  that  is,  to  urge  his  consent  to  ordina- 
tion. And  Thomas  Miner  records  in  his  diary,  Au- 
gust 16,  1663,  '-'goodman  Cheeseboro  desired  the  in- 


100      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

habitants  to  meet  for  the  settling  of  the  ministrie  and 
other  things."  This  effort  to  make  permanent  a 
ministry  which  had  hitherto  been  but  temporary,  was 
not  successful. 

The  salary  pledged  to  Mr.  Bulkeley  was  £80  a 
year  for  three  years,  and  after  that  more  if  they  were 
able,  and  inclined,  to  give  more.  The  amount  of 
increase,  if  any  sum  were  added  to  the  stipulated  sal- 
ary, was  left  to  the  state  of  the  hearts  of  the  town's 
people  at  the  time.  For  the  agreement  read,  "  or  as 
much  more  as  God  shall  move  their  hearts  to  give, 
and  they  do  find  it  needful  to  be  paid."  This  was  a 
perfectly  safe  agreement  for  the  town  to  make,  for 
they  seem  to  have  had  their  hearts  so  well  in  hand 
that  they  were  not  moved  to  give  more  than  the  £80. 
The  salary  promised  ' '  was  to  be  reckoned  in  provi- 
sions or  English  goods."  In  addition  it  was  provided 
that  Mr.  Bulkeley,  for  the  first  three  years,  should 
have  ' '  all  such  silver  as  is  weekly  contributed  by 
strangers,  to  help  towards  the  buying  of  books  ;"  so 
that  the  new  pastor  need  not  be  bookless.  Further 
than  this,  the  town  agreed  to  defray  the  expenses  of 
moving  from  Concord — an  undertaking  of  no  small 
magnitude,  and  attended  with  considerable  difficulty 
and  expense  in  those  days.  Still  further  the  town 
bound  itself  to  *'  provide  him  with  a  dwelling  house, 
orchard,  garden  and  pasture,  and  with  upland   and 


bulkeley's  pastorate.  101 

meadow  for  a  small  farm."  Thus  the  first  two  min- 
isters of  the  first  Church  were  agriculturists  in  their 
way,  though  Mr.  Bulkeley  never  became  so  large  a 
land  owner  as  Richard  Blinman.  Besides,  the  town 
promised  to  supply  Mr.  Bulkeley  with  fire  wood 
yearly  for  the  use  of  his  family,  and  to  ''do  their 
endeavor  to  suit  him  with  a  servant-man  or  youth, 
and  maid,  he  paying  for  their  time."  Finally  it  was 
agreed  that,  if  he  should  die  during  his  ministry,  his 
wife  and  children  should  receive  from  the  town  ' '  the 
full  and  just  sum  of  £60  sterling." 

There  seems  to  have  been  some  difficulty  about 
providing  a  dwelling  house.  To  obviate  it  Mr.  Bulk- 
eley proposed  to  release  the  town  from  this  obliga- 
tion, and  to  provide  a  house  for  himself.  He  also 
proposed  to  release  the  town  from  their  promise  to 
pay  to  his  family  £60  in  case  of  his  death,  if  they 
would  pay  him  in  hand  £80.  To  this  the  town  agreed 
on  condition  that  he  remain  as  their  minister  seven 
years.  But  "in  case  he  remove  before  the  7  yeere 
he  is  to  return  the  80  1.  agen,  but  if  he  stay  the  7 
yeere  out,  the  80  1.  is  wholly  given  him,  or  if  God 
take  him  away  before  this  tyme  of  7  yeeres,  the 
whole  is  given  his  wife  and.  children."  Evidently 
this  did  not  contemplate  any  other  taking  away  than 
death.  For  in  1666  a  committee,  consisting  of  Mr. 
William  Douglass  and  goodman  Hough,  was  appoint- 


102       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

ed  *Ho  demand  the  80  pound  of  Mr.  Buckley  which 
he  stands  ingaged  to  pay  to  ye  towne. ' '  This  demand 
was  pressed  till  it  was  paid.  To  meet  this  obligation 
Mr.  Bulkeley  gave  back  to  the  town  £30  which  were 
voted  him  in  1666  for  preaching  after  his  ministry 
had  ended,  and  in  1668  he  mortgaged  his  house  and 
lot  to  Samuel  Shrimpton,  of  Boston,  to  secure  the 
remaining  £50. 

Having  freed  the  town  from  their  agreement  to 
provide  a  parsonage  for  him,  Mr.  Bulkeley  purchased 
the  home  of  Samuel  Lathrop,  who  was  about  to 
remove  to  Norwich.  The  house  stood  beyond  the 
mill  brook  on  the  east  side  of  what  is  now  known  as 
North  Main  street.  It  still  stands  [1897],  and  forms 
the  more  ancient  part  of  the  dwelling  of  the  late 
Abraham  Bragaw,  No.  11  North  Main  street.  In  it 
are  many  of  the  original  timbers  of  which  it  was  con- 
structed by  Mr.  Lathrop.  Here  Mr.  Bulkeley  lived 
during  his  residence  in  New  London. 

As  we  have  seen,  efforts  were  made  by  the  town  to 
get  his  consent  to  ordination.  But  for  reasons  which 
do  not  appear  he  refused.  He  continued  to  minister 
to  the  Church  till  June  1665,  when,  by  his  own  act, 
his  relation  to  the  town  was  brought  to  an  end. 
That  his  ministry  was  acceptable  to  the  people  is  evi- 
dent from  the  fact  already  stated,  that  a  committee 
of  the  town  were  appointed  to  wait  on  him  with  refer- 


103 

ence  to  his  ordination  and  permanent  settlement  in 
the  pastorate. 

He  was  a  preacher  of  more  than  local  celebrity. 
For  Mr.  Hoadly  says  that  at  sometime  during  his 
ministry,  "  though  in  what  year  has  not  been  ascer- 
tained, it  seems  that  he  preached  the  annual  election 
sermon,  of  which  the  text  was  Romans  xiii :  7." 
Further,  he  was  several  times  appointed  by  the  Gen- 
eral Court  upon  important  committees  respecting 
ecclesiastical  affairs.  So  that  his  widely  recognized 
abilities  were  likely  to  give  him  a  strong  hold  upon 
the  people  to  whom  he  ministered. 

Not  only  did  the  town  attempt  to  have  him  ordained 
as  their  permanent  pastor,  but  also  they  signified  their 
desire  to  have  him  continue  among  them  in  the  minis- 
terial office  by  passing  the  following  vote,  February 
25,  1663-4  ;  ' '  Mr.  Buckley  for  enlarging  maintenance 
yt  he  may  keep  a  man  and  also  take  the  getting  of 
wood  into  his  owne  hands — if  not  let  10  1.  more  be 
aded  to  our  town  rate  for  wood  cutting  and  carting.'^ 
It  will  be  remembered  that,  by  the  original  contract, 
the  town  was  to  furnish  his  yearly  supply  of  wood. 
Under  the  same  date  the  following  vote  was  passed  f 
'4t  is  agreed  by  the  towne^  that  henceforward  Mr. 
Buckley  shall  have  six  score  pound  a  yeere,  in  pro- 
vision pay,  good  and  marchandable,  he  freeing  the 
towne  from  all  other  ingagements." 


104      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

These  votes  show  that  the  relations  between  Mr. 
Bulkeley  and  his  people  were  harmonious.  No  sign  of 
uneasiness  appears  till  a  vote  of  the  town,  February  25, 
1664-5,  to  the  following  effect.  ''  The  towne  being 
desired  to  declare  there  myndes  concerning  Mr.  Bulk- 
ley,  it  was  propounded  whether  they  were  willing  to 
leave  Mr.  Bulkley  to  the  libertye  of  his  conscience 
without  any  compelling  him,  or  enforcing  him  to  any- 
thing in  the  execution  of  his  place  and  office  contrarye 
to  his  light  according  to  the  lawes  of  the  common- 
wealth. Voated  to  be  their  myndes."  To  what  this 
liberty  of  conscience  referred  we  are  not  told.  We 
may  presume  that  it  had  somewhat  to  do  with  his  de- 
parture a  few  months  later.  Evidently  he  had  been 
speaking  his  mind  freely  upon  some  topic,  and  his 
sentiments  were  not  acceptable  to  all  his  people.  He 
was  a  man  of  very  decided  convictions,  and  had  the 
courage  of  them.  He  was  no  brawler,  but  a  man  of 
peace.  So,  rather  than  live  in  contention,  actual  or 
possible,  he  withdrew  from  his  pastorate  here.  He 
was  evidently  not  a  man  easily  moved  from  his  pur- 
pose, when  once  it  was  taken.  Although  the  town 
voted  him  the  fullest  liberty  of  conscience  to  speak 
and  act,  yet  the  fact  that  the  question  was  raised  at 
all,  betrayed  a  disposition  on  the  part  of  some,  from 
which  an  independent  mind  would  shrink,  and  may 
have  revealed  to  him  a  difference  between  him  and 


bulkeley's  pastorate.  105 

some  of  his  people  likely  to  widen,  and  convinced 
him  that  the  way  of  separation  was  the  way  of  peace. 
At  any  rate  he  withdrew  from  his  ministry  here  after 
somewhat  more  than  three  years. 

Strenuous  efforts  were  made  to  retain  him,  and  to 
shake  him  in  his  purpose  to  withdraw.  For  not  only 
did  the  town  vote  him  liberty  to  speak  and  act  as  his 
conscience  should  dictate,  but  also,  June  10,  1665 
the  following  vote  was  passed  :  ' '  The  Towne  under- 
standing Mr.  Buckleys  intention  to  goe  into  the  Bay 
have  sent  James  Morgan  and  Mr.  Douglas  to  desire 
him  to  stay  untill  seacond  day  com  seventnight  which 
day  the  Towne  have  agreed  to  ask  againe  Mr.  Fitch 
to  speake  with  him  in  order  to  know  Mr.  Buckleys 
mynde  fullye  whether  he  will  continue  with  us  or  no 
to  preach  the  gospell."  This  Mr.  Fitch,  whose  good 
offices  were  sought  by  the  town,  was  probably  the 
pastor  of  the  First  Church  in  Norwich,  who  had  emi- 
grated with  his  people  from  Saybrook  in  1660.  As 
steps  were  taken  at  once  to  secure  his  successor,  it  is 
evident  that  Mr.  Fitch's  persuasions  did  not  shake 
Mr.  Bulkeley's  purpose  to  retire  from  his  ministry 
over  this  Church. 

The  reasons  for  this  step  on  his  part  can  only  be 
surmised  from  certain  facts  gathered  here  and  there. 
It  is  certain  that  the  separation  was  not  due  to  any 
lack  of  ability  in  his  pulpit  ministrations.      For  he  is 


106      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

spoken  of  as  having  rare  abilities,  and  excellent  learn- 
ing, and  as  being  '^  a  truly  great  man."  It  is  also 
certain  that  he  did  not  leave  because  any  feelings  of 
bitterness  had  sprung  up  between  him  and  the  people. 
For  besides  their  efforts  to  retain  him  as  their  settled 
pastor,  we  may  note  the  fact  that  he  continued  to  reside 
in  town  nearly  two  years,  and  frequently  to  supply  the 
pulpit,  until  Mr.  Bradstreet  came.  In  recognition  of 
his  services,  as  occasional  supply,  the  town  "voated 
and  agreed  that  Mr.  Buckley  for  his  time  and  paines 
taken  in  preaching  the  word  of  God  to  us  since  the 
time  of  his  yeere  was  expired  shall  have  thirty  pounds 
to  be  gathered  by  rate."  This  was  a  proceeding  not 
unmixed  with  shrewdness  on  the  part  of  the  town, 
for  thereby  they  gained  thirty  of  the  eighty  pounds 
which  they  demanded  Mr.  Bulkeley  to  return,  because 
he  departed  before  the  expiration  of  seven  years. 

The  firmness  with  which  he  refused  to  reconsider 
his  decision  to  leave,  in  spite  of  such  demonstrations 
of  regard,  suggests  that  there  were  some  reasons  for 
taking  the  step  which,  in  his  mind,  outweighed  every 
other  consideration. 

The  weakness  of  his  voice,  because  of  which,  says 
Judge  Adams,  "he  practically  ceased  preaching" 
altogether  a  few  years  later,  may  have  had  some 
influence  in  bringing  him  to  this  decision.     Trumbull 


bulkeley's  pastorate.  107 

says,  "  by  reason  of  infirmity  he  resigned  the  minis- 
try many  years  before  his  death." 

J.  H.  Trumbull,  and  Palfrey  both  state  personal 
qualities  of  Mr.  Bulkeley,  from  their  point  of  view, 
which  may  help  further  to  account  for  his  leaving 
New  London  against  the  evidently  unanimous  desire 
of  the  people.  Mr.  Trumbull  says  "  over- weening 
self-importance,  obstinate  adherence  to  his  own  opin- 
ions or  predjudices,  a  litigious  spirit,  and  the  pecu- 
liarities of  his  political  creed,  detracted  from  his  use- 
fulness, and  kept  him  almost  constantly  at  strife  with 
his  parish,  his  neighbors,  or  the  government  of  the 
Colony."  Palfrey  says,  "he  was  always  a  discon- 
tented and  troublesome  person,  and  what  he  has  writ- 
ten respecting  these  times  is  to  be  taken  with  large 
allowance  for  his  being  a  bigoted  partisan  of  Andros." 
These  qualities  may  have  developed  to  a  certain  degree 
in  later  life.  But  other  testimony  as  to  his  noble 
personal  qualities  will  set  him  before  us  in  quite  a 
different  light.  What  Trumbull  calls  obstinacy,  and 
Palfrey  discontent,  was  doubtless  a  quality  of  char- 
acter in  him,  but  not  deserving  so  obnoxious  names. 
Gurdon  Russell,  M.  D.,  of  Hartford,  in  a  paper  read 
May  25,  1892,  speaking  of  his  leaving  New  London, 
said,  ''it  might  have  been  due  to  restlessness  or  inde- 
pendence of  character  which  was  occasionally  mani- 
fested in  after  life."     Against  the  charge  that  he  was 


108       EARLY  HISTORY   OF   THE  FIRST   CHURCH. 

^ '  constantly  at  strife  with  his  parish' '  it  may  be  urged 
that  the  people  o£  New  London  made  every  effort  to 
prevent  his  leaving  them,  and  that  the  Church  in 
Wethersfield,  after  he  had  been  its  pastor  for  ten 
years,  attempted  to  retain  him  by  voting  to  provide 
him  an  assistant,  on  account  of  his  infirmities  and 
the  weakness  of  his  voice.  While  the  statements  of 
Trumbull  and  Palfrey  do  injustice  to  Mr.  Bulkeley, 
he  doubtless  had  a  certain  positive  force  and  decision 
of  character,  which  made  him  a  difficult  man  to 
manage,  and  which  they  interpreted  as  obstinacy  and 
discontent.  This  positive  force  of  character,  resent- 
ing the  questioning  of  his  authority  expressed  in  the 
vote  of  the  town  February  25,  1664-5,  may  shed  some 
light  upon  his  refusal  to  remain  as  minister  of  the 
Church,  in  spite  of  the  earnest  solicitation  of  the 
people. 

A  final  possible  reason  for  his  leaving  New  London 
and  a  possible  explanation  of  the  town's  vote  ''to 
leave  Mr.  Bulkeley  libertye  of  conscience,"  may  be 
found  in  the  new  way,  known  as  the  ''Parish"  or 
"Presbyterian  "  way,  which  had  crept  into  the  prac- 
tice of  some  of  the  Churches  in  the  Colony.  Mr. 
Bulkeley  favored  the  new,  as  opposed  to  the  old,  or 
Congregational  way,  as  appears  from  this  entry  in 
the  diary  of  Thomas  Miner:  "The  23d  of  March 
(1663-4)  I   was  informed  by  H.  g.   that     *     *     * 


bulkeley's  pastorate.  109 

Mr.  Buckley  would  be  at  the  fast  at  R.  h.  his  house, 
and  would  be  helpful  to  gather  a  H.     After  the  pr's 
beteriall  way;  24  day   March."     Mr.    Hoadly  says 
[Preface  to  Will  and  Doom] :  "  In  his  opinions  respect- 
ing ecclesiastical  polity  he  was  inclined  to   Presby- 
terianism,  rather  than  Congregationalism ;  the  polit- 
ical sentiments  which  he  avows  in  the  preface  of  this 
book   would  hardly  be  compatible  with  the  latter." 
Presbyterianism    is   a   system  of   centralized  eccle- 
siastical  authority.     Against   this    it   may   be    that 
the    Church  rebelled.     For,  Dr.   Chapin,  in  an  ad- 
dress   at    the    centennial   of    Glastonbury,    said    of 
Mr.  Bulkeley,  "he  was  a  man  of  peace,  but  at  the 
same  time  was  one  who  expected  unqualified  obedi- 
ence to  authority.     A  slight  questioning  of  this  kind 
led  to  his  resignation  of  the  parish  of  New  London." 
It  is  quite  true  that  "he  was  a  man  of  peace,"  but 
not  one  of  the  peace-at-any-cost  sort.     If  he  would 
not  stay  in  a  controversy,  neither  would  he  seek  to 
purchase   peace   by    compromising   his    convictions. 
He  took  the  other  course,  and  withdrew.     It  must 
be,   therefore,   that  all  estimates  of  his  character, 
which  present  him  as  a   contentious  man,    do  him 
injustice. 

What  the  questioning,  to  which  Dr.  Chapin  refers, 
was  about  does  not  appear.  But  the  vote  of  the  town 
granting  him  full  liberty  of  conscience  in  speaking 


110        EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

his  mind  in  the  exercise  of  his  office,  justifies  the 
view  that  his  pulpit  utterances  had  been  challenged. 
Besides,  the  Douglass  Genealogy  [p.  57]  says  that 
' '  in  1664-5  the  Church  began  to  feel  some  uneasiness 
in  regard  to  their  minister's  views,"  and  it  seems 
probable  that  it  was  because  of  this  uneasiness  that 
the  vote  granting  him  liberty  of  conscience  was  taken. 
The  opinions  which  encountered  the  opposition  of 
his  people  could  not  at  the  time  have  been  political, 
as  Mr.  J.  H.  Trumbull  implies.  For  as  late  as  1675, 
nine  years  after  he  left  New  London,  he  took  a 
prominent  part  in  defending  the  autonomy  of  the 
Colony  against  the  efforts  of  Sir  Edmund  Andros  to 
enlarge  the  dominions  of  the  Duke  of  York  within 
Connecticut.  Mr.  Bulkeley's  preference  for  a  cen- 
tralized form  of  government,  as  it  appears  in  Will 
and  Doom,  and  in  other  of  his  writings,  brought 
him  into  sympathy  with  those  methods  of  Church 
administration  which  involved  all  the  points  in  dis- 
pute under  the  Half-way  Covenant  touching  baptism 
and  Church  membership.  The  temper  of  the  Church, 
which  flatly  refused  to  adopt  the  Saybrook  Platform 
ninety  years  later,  indicates  that  it  did  not  take  kindly 
to  the  new  way.  It  seems  almost  certain,  therefore, 
that  his  leaving  New  London  had  reference  to  some 
of  these  ecclesiastical  questions  which  were  beginning 
to  disturb  the  Churches. 


bulkeley's  pastorate.  Ill 

But  be  that  as  it  may,  in  June,  1665,  he  stepped 
down  and  out  o£  his  first  pulpit,  of  his  own  accord. 
He  remained  in  town  till  some  time  in  the  early  part 
of  1667,  when  he  went  to  Wethersfield  to  assume 
charge  of  the  Church  in  that  town.  The  date  of  his 
ordination  and  installation  as  pastor  of  that  Church  is 
given  in  an  entry  in  the  journal  of  his  successor  in 
New  London,  Rev.  Simon  Bradstreet,  which  is  as 
follows:  "Oct.  27  [1669]  Mr.  Gershom  Bulkeley 
was  ordained  at  Wethersfield  by  Mr.  Joseph  Row- 
landson  and  Mr.  Samuel  Willard."  He  held  that 
office  till  his  health  obliged  him  to  relinquish  it  in 
1677.  On  retiring  from  the  ministry  he  removed  to 
Glastonbury  and  gave  himself  to  the  practice  of  med- 
icine and  to  politics.  Rev.  A.  C.  Adams,  pastor  in 
Wethersfield  from  1868  to  1879,  in  an  historical  sketch 
of  that  Church,  says  of  Mr.  Bulkeley,  he  ''was  evi- 
dently a  man  of  genuine  goodness,  and  large  ability. 
He  broke  down  in  health,  however,  early,  and  after 
ten  years  exchanged  the  ministry  for  the  practice  of 
medicine,  in  which,  as  also  in  the  service  of  the 
State,  he  was  much  distinguished.  One  entry  in  the 
town  records  I  like  the  tone  of:  'The  town,  being 
informed  by  their  honored  pastor  that  it  was  too  hard 
for  him,  and  beyond  his  power,  by  reason  of  weak- 
ness of  voice,  to  carry  on  the  whole  work  of  the  min- 
istry, they  declare  themselves  ready  to  provide  an- 


112      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

other  minister  to  assist  him  in  his  work,  and  to  be  a 
help  and  comfort  to  him  ;  and  they  desire  that  their 
honored  pastor  would  afford  them  his  advice  and 
direction  respecting  a  meet  process  for  that  work,  for 
which  they  will  be  thankful  to  him,  and  will  take  the 
same  into  serious  consideration.'  "  But  the  state  of 
his  health  was  such  that  he  retired  from  the  public 
ministrations  of  the  gospel  to  practice  the  healing  art. 
It  is  testimony  to  his  surgical  and  medical  abilities 
that  the  General  Court,  in  1675,  while  he  was  yet  in 
the  ministry,  appointed  him  "surgeon  to  the  army 
that  had  been  raised  against  the  Indians,  and  Mr. 
Stone  was  directed  to  supply  the  place  of  Mr.  B.  in 
his  absence.  After  his  return  from  King  Philip's 
war,  he  asked  a  dismission  from  the  Church  at  Weth- 
ersfield,  on  account  of  the  state  of  his  health,  re- 
moved to  the  east  side  of  the  river,  and  commenced 
practice  as  a  physician,  which  he  continued  over  thirty 
years."  [Manual  of  the  Church  in  Wethersfield.] 
In  the  Colonial  Records  I  find  the  following  vote  of 
the  General  Court,  October,  1686:  ' '  This  court  being 
well  acquainted  with  the  ability,  skill  and  knowledge 
of  Mr.  Gershom  Bulckly,  in  the  arts  of  phissick  and 
chirurgery,  doe  grant  him  full  and  free  liberty  and 
license  to  practice  in  the  administration  of  phissick 
and  chirurgery  as  there  shall  be  occasion  and  he  shall 
be  capeable  to  atend. ' '    His  medical  skill  was  so  great, 


bulkeley's  pastorate.  113 

and  he  was  so  widely  known,  that  he  was  summoned 
from  far  and  near  to  attend  upon  severe  cases  of  dis- 
ease. One  of  his  descendants  [Mrs.  Caroline  Bulkley 
Stuart]  has  a  large  box  full  of  his  medical  writings, 
which  bear  witness  to  his  remarkable  industry.  Mr. 
Trumbull  says  of  him:  '*Mr.  Bulkley  was  viewed 
as  one  of  the  greatest  physicians  and  surgeons;  "  and 
Dr.  Chauncey  says,  '*  I  have  heard  him  mentioned 
as  a  truly  great  man,  and  eminent  for  his  skill  in 
chemistry."  His  medical  opinion  secured  the  re- 
prieve of  one  Abigal  Thompson,  who  was  under  sen- 
tence of  death  for  the  crime  of  murder.  In  the 
Glastonbury  centennial  it  is  said  of  him,  *'  as  a  minis- 
ter Mr.  Bulkeley  was  of  the  first  class,  while  as  a 
physician  he  stood  at  the  head  of  his  profession." 
"He  was  famous  as  a  surgeon,  prominent  as  a  chem- 
ist, and  highly  respected  as  a  magistrate." 

In  1679  he  represented  the  town  of  Wethersfield 
in  the  General  Court.  Mr.  Hoadley  says  that  there 
are  still  "  among  our  State  archives  some  of  his  legal 
opinions  and  briefs."  The  same  authority  says  that 
' '  the  letters  addressed  to  the  General  Assembly  on 
this  subject  (Andros'  attempt  to  take  territory  away 
from  Connecticut)  are  in  Bulkeley' s  handwriting, 
and  suggest  that  he  was  magna  pars  of  the  affair, 
which  was  very  adroitly  managed."  It  may  be 
added  that  the  schemes  of  Andros  were  at  that  time 


114      EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

defeated,  and  Mr.  Bulkeley  was  on  the  popular  side 
in  politics. 

He  was  not  always  on  the  popular  side,  but  on  the 
side  which  he  believed  to  be  right,  and  advocated  it 
fearlessly.  In  October,  1687,  Sir  Edmund  Andros 
was  again  in  Hartford  ;  this  time  to  demand  the 
charter.  The  story  is  familiar;  how,  while  the 
Assembly  was  debating  whether  or  not  to  surrender 
the  document,  the  lights  were  suddenly  extinguished, 
and  when  they  were  relighted,  the  charter,  which 
had  been  lying  on  the  table,  was  missing.  ''And 
now,"  says  Roger  Wolcott,  "  Sir  Edmund  being  in 
town  and  the  charters  gone,  the  secretary  closed  the 
Colony  Records  with  the  word  Finis  and  all  departed." 
Mr.  Bulkeley,  who  never  favored  any  least  approach 
to  a  democratic  form  of  government,  held  that  the 
Colony  had  surrendered  the  right  of  self-government 
guaranteed  by  the  charter.  Thus,  he  said,  ''we 
think  that  the  Colony  of  Connecticut  is  de  jure  (we 
wish  we  could  say  de  facto),  as  much  subject  to  the 
government  of  the  crown  of  England  as  London  or 
Oxford."  When,  therefore,  in  1689,  Sir  Edmund 
was  imprisoned  in  Boston  and  Mr.  Bradstreet  was 
reinstated  as  Governor  of  the  Bay  Colony,  and  the 
missing  charter  of  Connecticut  was  brought  forth 
from  its  hiding  place,  and  the  Colony  once  more  re- 
sumed the  reins  of  government,  Mr.  Bulkeley,  joined 


bulkeley's  pastorate.  115 

by  Mr.  Edward  Palmes,  and  some  others  of  equal 
note,  opposed  the  proceedings,  and  refused  to  recog- 
nize the  Colonial  government.     He  was  now  on  the- 
unpopular   political  side.     Says   Dr.   Chapin,  in  his 
Glastonbury  address,  ''  as  a  politician  he  was  opposed 
to  the  resumption  of  the  government  by  the  Colonial 
authorities  in    1689   after  the  time  of  Sir  Edmund 
Andros."       His     "political  foresight   and   sagacity 
*     *     *     enabled  him  to  see  that  the  course  the 
Colonists  were  pursuing   Avould  finally  lead  to   the 
triumph  of  those   democratic  principles  which  they 
all  disavowed,  and  consequently  he  set  his  face  against 
them."     In  pursuance  of  his  efforts  to  prevent  the 
re-establishment  of  the  charter  government,  he  ad- 
dressed a  letter  to  the  convention  met  at  Hartford, 
May  8,  1689,  upon  The  People's  Right  to  Election 
or  Alteration  of  Government  in  Connecticut  argued. 
But  the  Colony    proceeded    to    resume   government 
under  its  restored  charter,    and  in    1692,  Dec.   12, 
Mr.  Bulkeley  issued  his  famous  pamphlet,  Will  and 
Doom,  or  The  Miseries  of  Connecticut  by  and  under 
an  Usurped  and  Arbitrary  Power.       It  was  an  argu- 
ment  in   behalf  of  the    divine   right   of  kings.      A 
single  sentence  from  the  preface  will  give  its  key- 
note:    ''A  lawful  authority  is  the  root,  and  the  law 
of  the  land  is  the  rule,  of  justice  ;  we  want  both,  we 
have  no  way  to  come  at  either  without  a  stream  flow- 


116      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

ing  from  their  sacred  majesties,  who,  under  God,  are 
the  fountain/'  Lord  Oornbury  and  Joseph  Dudley 
made  use  of  this  book  in  their  efBorts  against  Con- 
necticut, but  without  avail.  Sir  Henry  Ashurst,  the 
Colony's  agent  in  England,  speaks  of  it  as  having 
been  sent  over,  "  all  by  Mr.  Dudley's  contrivance." 
And  Lord  Cornbury  wrote  to  England  in  1704  say- 
ing, ''I  take  the  liberty  to  send  your  lordships  the 
laws  of  Connecticut,  and  with  them  a  book  writ  by 
one  Mr.  Buckley,  who  is  an  inhabitant  of  Connecti- 
cut. By  that  you  will  be  informed  of  the  methods 
of  proceeding  in  that  Colony."  But  as  late  as  this 
Mr.  Bulkeley  does  not  seem  to  have  had  any  grievance 
against  the  Colony,  nor  to  have  taken  an  active  part 
in  politics. 

Mr.  Bulkeley  was  a  man  of  marked  ability,  and  his 
hand  was  strong,  and  made  itself  felt,  upon  whatever 
he  touched.  He  wrote  a  book  upon  the  divinity  of 
the  Scriptures,  which  he  left  for  the  use  of  his  chil- 
dren. He  gave  his  theological  manuscripts  to  his  son 
John,  the  first  minister  of  Colchester.  Some  of  his 
books  are  said  to  be  in  the  library  of  Trinity  College. 
It  was  said  of  him  that  ''  he  was  master  of  several 
languages,  among  which  may  be  reckoned  Greek, 
Latin  and  Dutch."  Dr.  Russell  said  of  him,  "  from 
all  I  can  gather  about  him,  he  was  a  learned  and 
pious  clergyman   of  very   high  order."     Upon   the 


bulkeley's  pastorate.  117 

stone,  in  the  Wethersfield  cemetery,  which  marks  his 
grave,  is  this  inscription,  which  testifies  to  his  worth, 
and  rare  qualities  of  character  :  ' '  He  was  honorable 
in  his  descent ;  of  rare  abilities,  extraordinary  indus- 
try, excellent  learning,  master  of  many  languages,, 
exquisite  in  his  skill  in  divinity,  physic  and  law,  and 
of  a  most  exemplary  and  Christian  life.  In  certam 
spem  beatae  resurrectionis  repositus."  A  sentence 
from  his  will,  dated  May  26,  1712,  will  show  some- 
thing of  his  character.  "The  said  Gershom  Bulk- 
eley  having  lived  much  more  than  twenty  years  upon 
the  very  mouth  of  the  grave,  under  so  great  infirmi- 
ties that  I  can  not  but  wonder  how  I  have  all  this 
while  escaped  falling  into  it,  have  not  been  wholly 
unmindful  of  that  which  nature  and  prudence  call 
for  in  such  cases."  Then  follow  the  bequests  which 
need  not  be  repeated  here.  He  died,  it  is  supposed 
of  small  pox,  December  2,  1713,  aged  78  years. 
Fifteen  days  later,  Dec.  17,  Rev.  James  Pier- 
pont,  pastor  of  the  First  Church  in  New  Haven, 
wrote  lamenting  the  ''  hasty  removal  of  three  so  valu- 
able men,  Mr.  Bulkeley,  Haynes  and  Russel.  Surely, ' ' 
he  continues,  "  it's  not  unfit  in  such  a  critical  junc- 
ture, when  so  many  cedarg  fall,  to  cry,  Ah  Lord  ! 
wilt  thou  not  make  a  full  end  1  Ah  !  help  Lord,  for 
ye  godly  man  ceaseth." 

This  brief  sketch  of  his  life  justifies  the  remark  of 


118      EARLY  HISTORY  OF   THE  FIRST   CHURCH. 

one  of  his  descendants,  the  Hon.  Morgan  G.  Bulke- 
ley,  that  he  *^was  a  prominent  and  distinguished  fig- 
ure among  the  men  of  the  Colony  during  the  time  in 
which  he  lived."  He  exerted  a  wide  influence,  and 
his  opinions  were  honored,  even  by  those  who  were 
opposed  to  him  politically. 

Many  of  his  descendants  have  held  prominent  posi- 
tions in  social,  political,  and  religious  life.  Charles, 
his  eldest  son,  was  licensed  by  the  Colonial  Court,  to 
practice  medicine.  He  settled  in  New  London  in  1687. 
He  had  a  son  Charles,  who  lived  to  the  advanced  age 
of  ninety-five,  and  died  in  1848.  He  was  the  father  of 
Leonard  Bulkeley,  the  founder  of  Bulkeley  school. 
Peter,  the  second  son,  and  fourth  child  of  Gershom 
Bulkeley,  was  lost  at  sea.  Edward,  the  third  son 
and  fifth  child,  lived  in  Wethersfield.  From  him  was 
descended  another  Gershom  Bulkeley,  who  was  for 
thirty  years  pastor  of  the  Church  at  Cromwell.  John,, 
the  fourth  son  and  sixth  child  of  Gershom  Bulkeley, 
graduated  from  Harvard  College  in  1G99,  at  the  age 
of  twenty,  and  was  settled  as  the  first  minister  of  Col- 
chester Dec.  20,  1703,  where  he  died  June,  1731. 
From  him  is  descended  the  Hon.  Morgan  G.  Bulkeley, 
recently  Governor  of  this  State.  The  two  daughters  of 
Gershom  Bulkeley  married  and  settled  in  Wethers- 
field and  Glastonbury. 


VI. 

SIMON  BRADSTREET'S   PASTORATE. 
May,  1666.— August,  1683. 


The  town  at  once  set  about  the  task  of  securing  a 
successor  to  Mr.  Bulkeley.  For  July  10,  1665,  there 
is  this  record  :  "If  it  be  your  myndes  yt  Mr.  James 
Rogers  shall  goe  in  behalf e  of  the  towne  to  Mr. 
Brewster  to  give  him  a  call  and  to  know  whether  he 
will  come  to  us  to  be  our  minister  *  *  *  mani- 
fest it  by  lifting  up  your  hands.  Voted . ' '  Probably 
this  was  Nathaniel  Brewster,  of  Brookhaven,  L.  I. 
The  invitation  seems  to  have  been  declined.  For 
October  9,  of  the  same  year,  the  following  action  was 
taken:  "Mr.  Douglas  by  a  full  voate  none  manifest- 
ing themselves  to  the  contrary,  was  chosen  to  go  to 
Mr.  "Wilson  and  Mr.  Elliot  to  desire  their  advise  and 
help  for  the  procureinge  of  a  minister  for  the  towne." 
Mr.  Wilson  had  come  from  England  with  Winthrop, 
and  was  teacher  of  the  Firs-t  Church  in  Shawmut,  or 
Boston,  till  he  died  in  1667.  Elliot  was  the  pastor  of 
the  First  Church  in  Roxbury  for  fourteen  years,  and 
then  became  the  famous  apostle  to  the  Indians. 


120      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

Evidently  Mr.  Douglas  went  upon  his  mission  at 
once.  For  **  November  24  a  town  meeting  concern- 
ing what  Mr.  Douglas  hath  done  about  a  minister" 
was  held.  At  the  same  meeting  it  was  voted  that  a 
letter  should  be  sent  to  Deacon  William  Park,  of 
Roxbury,  asking  him  to  intercede  with  Mr.  Brad- 
street  in  behalf  of  the  town  to  persuade  him  to  come 
to  it  as  its  minister ;  and  it  was  voted  that  *  ^  full 
powre  be  given  to  Mr.  Parke  to  act  in  our  behalf,  the 
towne  expressing  themselves  willing  to  give  60  lb., 
and  rather  than  the  work  seas,  to  proceed  to  ten 
pound  more,  giving  our  trusty  friend  liberty  to  treat 
with  others  in  case  our  desire  of  Mr.  Broadstreet 
faile."  October  5  and  30,  1666,  the  town  voted  a 
piece  of  land  to  Mr.  Douglas,  ''which  is  for  his  sat- 
isfaction for  his  journey  to  Boston."  January  12, 
1665-6,  a  town  meeting  was  held,  at  which  the  follow- 
ing items  of  business  were  attended  to :  '  *  The  return 
of  Mr.  Bradstreet's  letter  to  be  read,"  "a  rate  to 
underpin  the  meeting  house,"  "concerning  messen- 
gers to  goe  for  Mr.  Bradstreet;"  ''Also  for  a  place 
where  he  shall  be  when  he  comes."  February  26, 
1665-6,  "It  was  voated  that  Left*  Avery  and  James 
Morgan  be  chosen  messengers  to  fetch  up  Mr.  Brad- 
street  as  soon  as  moderate  weather  presents. ' '  "  It  is 
voated  and  agreed  that  the  townsmen  shall  have  power 
to  provide  what  is  needful  for  the  Messengers  that  are 


bradstreet's  pastorate.  121 

sent  to  Mr.  Bradstreet  and  allso  to  provide  for  him  a 
place  to  reside  in  at  his  coming."  It  was  voted  also 
that  Mr.  Avery  and  Mr.  Morgan  should  have  full 
power  to  engage  a  suitable  horse  "  to  be  emploied  in 
fetching  up  Mr.  Bradstreet,"  and  the  town  voted  to 
fulfill  any  agreement  which  they  might  make. 
Later  ten  shillings  were  voted  "to  Goodman  Prentice 
for  his  horse,"  and  15  lb.  ''to  Goodman  Royce  for 
ye  minister's  dyet."  From  these  votes  it  appears 
that  Deacon  Park's  intercessions  had  xJi'evailed,  and 
that  Mr.  Bradstreet  had  accepted  the  call.  It  was 
also  ''voted  that  a  Towne  rate  of  40  lb.  be  made 
immediately  for  ye  payment  of  Towne  depts  and  pro- 
viding to  acomadate  a  minister  and  repareing  the 
meeting  house."  Thus  all  the  preparations  were 
completed  for  the  commencement  of  Mr.  Bradstreet's 
ministry. 

At  the  meeting,  at  which  the  foregoing  arrange- 
ments were  made,  it  was  voted  that  "John  Smith 
and  goodman  Nichols  shall  receive  contribution  every 
Lord's  daye  and  preserve  it  for  ye  publick  good." 
August  15,  1667,  is  a  similar  vote  worth  preserving : 
"  Myselfe  [Douglas]  chosen  to  hold  the  box  for  con- 
tributions and  this  to  be  propounded  to  Mr.  Brad- 
street to  have  his  advise  therein.  Williams  Nichols 
is  also  chosen  for  that  worke."  The  contribution, 
box  is  not  a  modern  innovation. 


122         EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

The  journey  from  Boston  to  New  London  was  a 
greater  undertaking  then,  when  there  was  no  road 
save  a  path  through  the  wilderness,  than  now. 
Thirty  years  before  it  took  Thomas  Hooker  and  his 
company  two  weeks  to  go  from  Cambridge  to  Hart- 
ford; and  their  journey  was  over  "  a  toilsome  way, 
through  a  pathless  wilderness,  over  mountains  and 
across  unbridged  rivers,  with  only  a  compass  for  a 
guide."  We  have  no  reason  to  suppose  that,  in  the 
spring  of  1666,  Mr.  Bradstreet  found  the  trip  much 
shorter,  or  much  more  comfortable,  than  Thomas 
Hooker  did  in  1636.  This  little  touch  of  history 
shows  what  it  cost  the  fathers  to  lay  the  foundations, 
and  of  what  stuff  they  were  made. 

In  pursuance  of  the  vote  to  provide  a  place  for  the 
minister  '^  to  reside  in  at  his  coming,"  a  lot  was  pur- 
chased of  Mr.  Douglas  and  Mrs.  Grace  Bulkeley, 
which  lay  south  of  the  meeting  house  ;  that  is,  on 
the  south  side  of  what  is  now  called  Bulkeley  Square. 
It  will  be  remembered  that  Mrs.  Bulkeley  was  the 
mother  of  Rev.  Gershom  Bulkeley.  and  that  she 
removed  to  New  London  on  the  death  of  her  husband, 
where  she  was  a  house-holder  during  the  ministry  of 
her  son.  For  the  temporary  use  of  Mr.  Bradstreet 
the  house  vacated  by  Mr.  Bulkeley  was  hired  for  one 
year  from  April  1,  1667,  together  with  the  orchard 
and  six  acre  lot,  for  the  sum  of  ten  pounds. 


bradstreet's  pastorate.  123 

Mr.  Bradstreet  arrived  in  town  early  in  May,  1666. 
June  1  of  that  year  it  was  ''  voted  by  a  Vnanimous 
consent  that  Mr.  Bradstreet  is  acepted  in  ye  worke 
of  ye  ministry  amongst  us,  and  that  he  have  80  lb. 
pr  yeare  to  encourage  him  in  the  worke,  to  be  gath- 
ered by  way  of  rate.''  It  will  be  noticed  that  this 
sum  is  ten  pounds  larger  than  the  limit  allowed  by 
the  town  to  Deacon  Park.  Evidently  the  new  minis- 
ter proved  quite  as  acceptable  a  preacher  as  had  been 
anticipated.  At  the  same  meeting  it  was  voted  to 
build  a  house  "  for  ye  ministry  "  immediately,  on  the 
lot  purchased  of  Mr.  Douglas  and  Mrs.  Bulkeley, 
'Hhe  dimensions  to  be  36  foote  in  length  and  25  in 
breadth  and  13  studd  betwixt  ye  joynts  with  a  stack 
of  stone  chimneys  in  the  midst.  The  house  to  be  a 
girt  house."  The  town  voted  to  give  100  pounds  for 
building  the  house,  besides  paying  the  ■'  masons  for 
building  a  stone  chimney  and  glaze  ye  house  win- 
dowes."  The  work  was  pushed  forward  with  energy, 
and  completed  about  September  3,  1668.  It  was  the 
business  of  the  whole  town  to  erect  it,  and  the  people 
were  often  called  together  to  vote  as  to  various  ques- 
tions, such  aa  the  size  of  the  cellar,  who  should  dig 
it,  who  should  do  the  iron  w(5rk,  etc.  When  it  was 
finished  a  committee  was  appointed  to  inspect  the 
work,  and  the  masons  in  particular  were  not  to  be 
paid  till  it  was  ascertained  that  the  chimneys  were 


124       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

sufficient.  The  cost  came  very  nearly  within  the  100 
pounds  voted  for  the  purpose.  At  the  same  meeting, 
June  1,  1666,  it  was  voted  that  the  house  "  built  for 
the  ministry,"  together  with  the  house  and  land 
bought  of  Mr.  Douglas,  and  the  land  which  "  hith- 
erto hath  been  reserved  for  the  ministry,"  shall 
remain  so,  nor  ''  be  sold  or  alienated  to  any  other 
vse  forever."  It  is  scarcely  necessary  to  say  that 
this  vote,  on  the  death  of  Mr.  Bradstreet,  became  a 
dead  letter,  as  the  property  was  sold  to  Nicholas  Hal- 
lam  in  1697. 

Mr.  Bradstreet  was  now  on  the  ground.  In  De- 
cember, 1667,  a  committee  was  appointed  to  secure 
his  immediate  ordination.  But  for  reasons  which  do 
not  appear  this  event  did  not  take  place  till  three 
years  later — October  5,  1670.  So  that  at  his  ordina- 
tion he  had  already  been  doing  the  work  of  the  min- 
istry since  some  time  in  May,  1666 — over  four  years. 

The  salary  of  80  lb.  a  year  voted  to  Mr.  Brad- 
street, was  soon  raised  to  90  pounds  ' '  in  current 
country  pay,  with  firewood  furnished,  and  the  par- 
sonage kept  in  repair."  This  was  soon  increased 
again  to  100  pounds,  which  was  equal  to  the  salary  of 
the  most  noted  ministers  of  New  England  at  that 
date. 

In  this  connection  the  following  votes  are  of  inter-^ 
est,  as   showing  the   customs  of  those  early  times- 


bradstreet's  pastorate.  125 

"Sept.  9,  1669.  In  answer  to  Mr.  Broadstreet's 
proposition  for  easing  him  in  the  chardge  of  his  wood 
the  towne  doe  freely  consent  to  help  him  therein,  and 
some  with  carts  and  some  for  cutting  and  that  next 
traineing  daye  a  tyme  be  appoynted  for  accomplish- 
ment thereof  and  that  Leiff*  Avery  be  deputed  to 
nominate  ye  daye."  Another  vote  is  the  following: 
''  16  Jan.,  1670-1,  Mr.  Edward  Palmes  hath  liber- 
ty granted  to  make  a  seat  for  himself  and  relations  at 
ye  north  end  of  ye  pulpitt. ' '  From  this  vote  it  would 
seem  that  the  first  meeting  house  stood  east  and  west, 
with  sides  to  the  north  and  south.  Another  vote,  of 
the  same  date,  to  put  galleries  of  the  width  of  two 
seats,  "on  each  side  of  ye  meeting  house,"  points  to 
the  prosperity  of  the  Church  under  the  new  minister. 
As  we  shall  see,  even  with  this  addition  the  house  be- 
came too  small  for  the  increasing  congregations. 
These  facts,  together  with  the  material  increase  of 
his  salary,  justify  the  conclusion  that  Mr.  Bradstreet 
was  no  ordinary  preacher  and  pastor. 

After  serving  the  Church  a  little  over  four  years, 
he  was  formally  inducted  into  the  pastoral  office  by 
ordination.  The  diary  of  Thomas  Miner  says,  "the 
ffift  day"  of  October,  1670,^  "  mr.  broadstreet  was 
ordayned."  Mr.  Bradstreet  wrote  in  his  own  journal, 
"  October  5,  1670,  I  was  ordained  by  Mr.  Bulkley 


126       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

(Gershom  Bulkeley)  and  Mr.  Haynes  (Joseph  Hayues 
of  the  First  Church  in  Hartford)  an  estabhshed  pas- 
tour  of  the  Chh.  of  Christ  at  New  London.  The  good 
Lord  grannt  I  may  so  preach  and  so  live,  that  I  may 
save  myself,  and  those  who  hear  me."  Miss  Caulkins 
says,  "  this  ordination  was  the  first  in  town  ;  no  pre- 
vious minister  had  been  regularly  settled. ' '  However, 
Mr.  Blinman,  as  has  been  shown,  was  already  an  or- 
dained clergyman  when  he  came  to  America  in  1640, 
and  was  regularly  chosen  as  pastor  of  the  Church 
in  1642,  when  it  was  organized  in  Gloucester.  So 
that  while  Mr.  Bradstreet's  was  the  first  ordination, 
Mr.  Blinman  was  the  first  ordained  minister  on  the 
ground  in  the  full  exercise  of  the  duties  of  a  pastor. 
As  has  been  stated,  Mr.  Bradstreet  began  to  keep 
the  records  of  the  Church,  October  5,  1670.  One  of 
the  entries  says  that  children  were  baptized  before 
that  date  ;  but  Mr.  Bradstreet  did  not  baptize  them. 
For  it  was  not  deemed  proper  for  an  unordained  per- 
son to  administer  the  Sacraments.  For  example  the 
Church  in  Plymouth  was  nine  years  without  the  ad- 
ministration of  the  Lord's  Supper.  Brewster,  who 
acted  as  pastor,  had  never  been  ordained.  He  was 
only  ruling  elder,  whose  office  included  the  duties  of 
preacher,  when  occasion  required ;  but  he  was  not 
authorized  to  administer  the  Sacraments.  When  the 
Church,  desirous  of  sitting  at  their  Lord's  Table,  pro- 


bradstreet's  pastorate.  127 

posed  to  Brewster  that  he  should  assume  the  right  to 
officiate  at  it,  he  demurred,  and  wrote  to  John  Rob- 
inson for  advice.  Robinson  replied  that  he  did  not 
deem  it  lawful  for  him,  being  only  a  ruling  elder,  to 
do  so,  and  quoted  Rom.  xii:  7,  8  and  I  Tim.  v  :  17  in 
support  of  this  view.  We  know  that  similar  senti- 
ments governed  the  action  of  Mr.  Bradstreet,  for  an 
entry  in  the  diary  of  Thomas  Miner  reads :  ' '  The  15 
[January,  1670-1]  was  the  ffirst  sacrament  of  the 
lord's  supper  administered  by  mr.  broadstreet." 
This  was  three  months  after  his  ordination,  and  may 
point  to  the  custom  of  celebrating  this  Sacrament 
quarterly.  Mr.  Miner's  diary  speaks  of  its  continued 
observance  from  this  date  on. 

The  uames  of  those  who  composed  the  Church  at 
Mr.  Bradstreet's  ordination,  as  recorded  by  him,  may 
be  found  on  page  41.  He  gives  no  names  of  those 
who  were  deacons  at  that  date,  but  Thomas  Park, 
John  Smith,  William  Douglas  and  William  Hough, 
without  doubt,  held  that  office. 

Following  the  list  of  members  are  the  names  of 
those  added  subsequently.  In  a  number  of  instances 
the  record  reads  ''added  and  confirmed,"  or  simply 
"  confirmed."  Thus  Mr.  Braxlstreet  records  the  fol- 
lowing, "  confirmed,  April  30,  1671,  Clement  Miner," 
afterwards  deacon  Miner ;  ' '  added  and  confirmed  May 
14,  1671,  Gabriel  Harris  and  his  wife."     What  sig- 


128       EARLY   HISTORY   OP   THE   FIRST   CHURCH. 

nificance  attached  to  the  word  '' confirmed"  in  his 
mind  we  have  no  means  of  knowing.  The  last  entry 
of  accessions  to  the  Church  during  his  ministry  is, 
*'  Sept.  10,  1682,  Thomas  Avery  and  wife  were  added 
to  the  Church."  It  was  this  mail's  son,  Thomas, 
who  was  an  original  member  of  the  Church  in  Mont- 
Tille.  Forty-three  names  are  on  the  list  of  those  who 
were  added  after  his  ordination — thirty-nine  upon 
profession  of  faith,  and  four  by  letter.  We  know 
that  three  whose  names  do  not  appear  on  any  list, 
Goodman  Rice,  Lydia  Bailey  and  Ruth  Hill  were  re- 
ceived before  his  ordination,  making  an  addition  of 
forty-six  during  his  ministry  of  seventeen  years.  Add 
these  to  the  list  at  his  ordination  and  we  find  that 
seventy-two  was  the  total  recorded  membership  of  the 
Church  during  his  pastorate.  No  additions  were 
made  between  September  2,  1673,  and  August  26, 
1677 — a  period  of  four  years.  Evidently  the  Church 
was  in  a  low  spiritual  state.  The  cause  is  not  certain. 
But  the  Rogerene  movement,  which  began  during  his 
ministry,  may  have  been  responsible  to  some  degree. 
The  Half-way  Covenant  was  crowding  its  way  into  the 
Churches  of  Connecticut,  and  may  also  have  exerted 
some  damaging  influence  upon  this  Church,  even 
though  the  pastor  did  not  practice  it. 

Mr.  Bradstreet  recorded  the  baptism  of  455  per- 
sons, mostly  children ;   438  of  his  own  Church,  and 


bradstreet's  pastorate.  129 

17  of  other  Churches,  thus  he  records  the  baptism 
o£  the  children  of  persons  belonging  to  the  Churches 
in  Roxbury,  in  Hartford,  in  Ipswich,  in  Rehoboth,  in 
Norwich,  and  in  Lyme.  Miss  Caulkins  says  of  the 
baptism  of  those  .belonging  to  his  own  Church,  that 
'  ^  a  considerable  number  were  adults ;  some  parents 
being  baptized  themselves,  at  the  time  that  they 
owned  the  covenant  and  presented  their  children  for 
baptism."  But  there  is  no  record  of  this  kind  dur- 
ing the  ministry  of  Mr.  Bradstreetj  nor  is  there  any 
evidence  that  he  ever  baptized  a  child,  neither  of 
whose  parents  were  in  full  communion  in  the  Church. 
On  the  contrary  there  is  evidence  the  other  way. 
Thus  one  of  the  entries  upon  the  Church  records, 
made  by  him,  reads  as  follows:  "  The  names  of  such 
as  were  called  the  children  of  the  Church,  viz.,  of 
such  as  had  been  baptized  before  Oct.  5,  1670,  their 
parents  one  or  both  being  in  full  communion."  The 
pains  which  he  takes  to  mention  that  one  or  both  the 
parents  of  the  children  were  in  full  communion^ 
seems  conclusive  proof  that  he  did  not  practice  the 
Half-way  Covenant.  However,  the  baptized  children 
of  the  Church  were  regarded  as  within  its  pale,  by 
the  terms  of  God's  covenant  with  his  people,  but  not 
entitled  to  its  full  privileges  until  conversion  and 
public  profession  of  faith  in  Christ.  Thus  it  is 
recorded,  "Aug.  14,  1681,  Goodwife  Geerey received 


130      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

into  full  communion."  This  cannot  be  understood 
-as  an  action  akin  to  the  Half-way  Covenant,  but  as 
receiving  into  full  fellowship  one  who  was  a  baptized 
<}hild  of  the  Church. 

Baptisms  usually  followed  close  upon  births.  In 
some  cases  not  more  than  two  or  three  days  passed. 
Not  only  children,  but  also  grandchildren,  and  serv- 
ants bound  to  apprenticeship,  and  slaves,  might  be 
presented  by  one  who  would  give  a  pledge  for  their 
Christian  education;  that  is,  become  a  sponsor  for 
them.  Thus  Mr.  Bradstreet  makes  the  following 
record,  May  7,  1671:  "Two  servants  of  Mr.  Doug- 
lass his,  for  whom  he  engaged,  ye  one  being  an  Indian 
bought  when  a  child ;  and  at  his  Disposal.  I  bap- 
tized her  according  to  God's  command  in  Genesis 
xvii,  12,  13  Elizabeth  (the  Indian)  Mary.-"  It 
must  be  borne  in  mind  that  Mr.  Douglas,  the  spon- 
sor, or  godfather,  was  a  member  of  the  Church,  and 
one  of  its  deacons.  As  early  as  1634  a  member  of 
the  Church  in  Dorchester  desired  baptism  for  a 
grandchild,  neither  of  whose  parents  were  members 
of  the  Church.  The  advice  of  the  Church  in  Boston 
was  sought.  It  was  given  in  these  words  :  "  We  do 
therefore  profess  it  to  be  the  judgement  of  our 
Church  *  *  *  that  the  grandfather,  a  member 
of  the  Church,  may  claim  the  privilege  of  baptism  to 
his  grandchild,  though  his  next  of  seed,  the   parents 


bradstreet's  pastorate.  131 

of  the  child,  be  not  received  themselves  into  Church 
covenant."  [Dunning,  p.  172.]  It  also  appears  on 
the  records  of  the  Church,  during  the  ministry  of  Mr. 
Bradstreet,  that  men  presented  their  children  for 
baptism,  on  the  account  of  their  wives  who  were  in 
full  communion.  All  the  facts  go  to  show  that,  in 
the  matter  of  the  baptism  of  children,  Mr.  Bradstreet 
held  with  Hooker,  Davenport  and  others,  that  only 
the  children  of  ''visible  saints''  should  be  baptized. 

There  is  no  record  of  marriages  by  Mr.  Bradstreet. 
Previous  to  1680,  marriage  was  regarded  solely  as  a 
civil  rite  throughout  New  England.  The  ceremony 
was,  therefore,  performed  by  the  civil  magistrate,  or 
by  a  person  specially  qualified  by  the  Colonial  author- 
ities. Hutchinson  says  that,  previous  to  1684  "in 
Massachusetts  there  was  no  instance  of  a  marriage  by 
a  clergyman  during  the  existence  of  their  first  char- 
ter." Neale  says  ''all  marriages  in  New  England 
were  formerly  performed  by  the  civil  magistrate." 
If  a  clergyman  officiated,  the  ordinance  was  made 
valid  by  a  civil  officer.  After  1680,  or  about  that 
time,  clergymen  had  the  right,  under  the  law,  to 
perform  the  marriage  ceremony. 

The  next  item  of  importance  relating  to  this  pas- 
torate is  the  building  of  a  new  house  of  worship  to 
take  the  place  of  the  Blinman  meeting  house  which 
had  served  twenty-five  years,  was  insufficient  for  the 


132      EARLY  HISTORY   OF  THE   FIRST  CHURCH. 

needs  of  the  growing  town,  and  was  going  into  decay. 
The  town  held  a  meeting  in  February,  1677-8,  at 
which  it  was  voted  to  build  a  new  house  by  the  side 
o£  the  old  one,  the  latter  to  be  kept  for  use  till  the 
new  house  was  completed.  The  work  was  contracted 
to  be  done  in  October,  1680,  but  it  lingered  for  sev- 
eral years.  The  building  committee  were  Captain 
Avery,  Charles  Hill  and  Thomas  Beeby,  who  pro- 
cured the  timber,  and  made  all  preparations  to  pro- 
ceed with  the  work.  But  a  strong  party  favored  an 
entirely  new  spot,  ' '  on  Hempstead  street  at  the 
southwest  corner  of  Broad  street."  A  vote  was  ob- 
tained to  build  on  this  new  site.  However,  the  dis- 
satisfaction, especially  among  those  on  the  east  side 
of  the  river,  was  so  great,  that  another  meeting  of 
the  town  was  called  April  19,  1679,  to  reconsider  the 
subject.  The  following  conciliatory  action  was 
taken  :  '  *  The  town  sees  cause  for  avoiding  future 
animosities,  and  for  satisfaction  of  our  loving  neigh- 
bors on  the  east  side  of  the  river  to  condescend  that 
the  new  meeting  house  shall  be  built  near  the  old, 
Mr.  Bradstreet  having  spared  part  of  his  lot  to  be 
made  him  good  on  the  other  side,  for  the  accommo- 
dation of  this  work ;  but  that  the  vote  above  [i.  e. 
before  taken]  was  and  is  good  in  law,  and  irrevo- 
cable, but  by  the  loving  consent  of  neighbors  is 
altered,  which  shall  be  no  precedent  for  future  alter- 


bradstreet's  pastorate.  133 

ing  any  town  vote."  And  so  a  difference,  which 
was  likely  to  prove  serious,  was  amicably  adjusted, 
and  the  place  of  worship  was  yet  to  remain  on  the  old 
site  for  over  one  hundred  years.  The  second,  or 
Bradstreet,  meeting  house  'was  therefore  built  near 
the  old  one,  probably  just  west  of  it,  on  the  south- 
west corner  of  what  was  called  Meeting  House 
Green,  now  Bulkeley  Square.  As  part  of  the  ground 
for  the  new  house  was  taken  from  Mr.  Bradstreet's 
lot,  his  house  must  have  stood  near  the  southwest 
corner  of  the  square  ;  presumably  near  the  spot  now 
occupied  by  the  house  of  Hon.  Stephen  A.  Gardner. 

It  is  not  strange  that  the  people  on  the  east  side  of 
the  river  looked  with  disfavor  upon  even  the  least 
increase  of  their  Sabbath  day  journeys.  It  was  no 
small  matter  that  they  were  obliged  to  travel  a  long 
distance  and  cross  the  river,  and  climb  the  hill 
through  Richards  street  to  the  old  place  of  worship. 
It  was  not  always  possible  to  cross  the  river.  Thomas 
Miner,  in  his  diary,  records  that  ''Sabbath  day  the  7 
[Jan.,  1654]  I  was  at  Pequit  river  and  could  not  get 
over."  Their  opposition  to  the  new  site,  farther 
away,  was  not  without  reason,  and  their  wish  justly 
prevailed  with  the  majority.    - 

The  early  New  Englanders  had  a  love  for  a  Church 
set  on  a  hill,  as  the  white  towers  of  many  a  town 
pointing  heavenward  from  many  a  hilltop  abundantly 


134      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

prove.  It  may  be  because  Jesus  taught  that  his 
Church  is  to  be  like  a  city  set  on  a  hill;  and  also 
because,  from  its  commanding  position,  it  served  both 
as  a  beacon  and  a  watch-tower.  Miss  Caulkins  says 
of  the  Blinman  meeting  house,  what  was  also  true  of 
the  Bradstreet  meeting  house,  that  "the  cupola  now 
became  the  lookout  post  of  the  watchman,  and  this 
rendered  it  a  useful  as  well  as  an  ornamental  adjunct 
of  the  Church.  The  sentinel,  from  this  elevated 
tower,  commanded  a  prospect  in  which  the  solemnity 
of  the  vast  forest  was  broken  and  relieved  by  touches 
of  great  beauty."  The  Hon.  Augustus  Brandegee 
tells  us  that  the  ' '  early  worshippers  ascended  from 
all  parts  of  the  town  on  each  Sabbath,  armed  with 
Bible  in  one  hand  and  the  old  flint-lock  in  the  other, 
prepared  to  do  valiant  service  against  the  Indians, 
the  World,  the  Flesh,  or  the  Devil,  as  occasion  might 
require."  But  Captain  John  Mason  had  long  ago 
settled  the  case  of  the  Indians,  so  that  Mr.  Brad- 
street's  congregation,  unless  we  except  the  year  1675, 
could  give  its  entire  attention  to  the  World,  the 
Flesh  and  the  Devil,  neither  of  which  were  lacking 
then,  as  they  are  not  now. 

The  meeting  house  was  still  to  stand  on  the  hill, 
overlooking  the  town.     Still  might  the  people  sing — 
••The  hill  of  Zion  yields 

A  thousand  sacred  sweets." 


bradstreet's  pastorate.  135 

still  could  they  say,  ''  Beautiful  for  situation,  the  joy 
of  the  whole  Earth  is  Mount  Zion." 

The  contract  was  let  to  John  Elderkin  and  Samuel 
Lothrop.  They  were  allowed  a  year  and  a  half  to 
build  the  house.  ''  It  was  to  be  forty  feet  square  j 
the  studs  twenty  feet  hi^h  with  a  turret  answerable  ^ 
two  galleries,  fourteen  windows,  three  doors ;  and  to 
set  up  on  all  the  four  gables  of  the  house,  pyramids 
comely  and  fit  for  the  work,  and  as  many  lights  in 
each  window  as  direction  should  be  given  j  *  *  * 
£240  to  be  paid  in  provision,  viz.  in  wheat,  pease, 
pork,  and  beef  in  quantity  proportional ;  the  town  to 
find  nails,  glass,  iron-work,  and  ropes  for  rearing  ; 
also  to  boat  and  cart  the  timber  to  the  place,  and  pro- 
vide sufficient  help  to  rear  the  work." 

The  finishing  of  the  meeting  house  lingered.  Re- 
peated orders  were  voted  concerning  it.  .  The  pulpit 
was  removed  to  it  from  the  old  house  when  the  work 
was  sufficiently  advanced,  and  the  new  house  seems 
to  have  been  used  in  an  unfinished  state.  The  build- 
ers were  accused  of  not  keeping  their  contract.  John 
Frink  of  Stonington  and  Edward  deWolf  of  Lyme, 
were  called  in  to  arbitrate  between  the  contractors 
and  the  town.  September  6,-^  1682,  two  years  after 
the  house  should  have  been  finished,  the  town  took 
vigorous  action,  and  voted  ''  that  the  meeting  house 
shall  be   completed  and  finished  to  worship  God  in ; 


136      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

according  to  conformity  of  duty  of  Church  and  Town, 
and  Town  and  Church."  At  last  the  house  was  com- 
pleted late  in  1682,  but  not  soon  enough  for  Mr. 
Bradstreet  to  preach  in  it  long,  if  at  all ;  for  his 
health  had  already  begun  to  fail,  and  he  died  the  next 
year. 

During  the  building  of  the  Church  the  parsonage 
was  repaired,  at  the  expense  of  the  town,  according 
to  contract  with  Mr.  Bradstreet.  ''  One  hundred 
acres  of  land  in  one  entire  piece,"  were  voted  to 
''Mr. Thomas Parkes,  Senior,"  to  remunerate  him  for 
furnishing  "cedar  clapboards,"  nails  and  work  "for 
the  parsonage  house."  Though  this  was  called  the 
parsonage,  and  the  town  house,  and  was  to  be  kept  in 
repair  by  the  town,  it  had  been  given  to  Mr.  Brad- 
street in  fee  simple,  and  was  his  property. 

In  1680  Mr.  Bradstreet' s  health  began  to  decline. 
In  August  of  the  next  year  he  proposed  to  resign. 
But  the  people  declined  to  accept  his  resignation,  and 
added  "  the  town  is  willing  to  allow  him  comfortable 
maintenance  as  God  shall  enable  them,  and  they  will 
wait  Grod's  providence  in  respect  to  his  health."  His 
salary  had  been  £100  a  year.  But  at  the  same  meet- 
ing it  was  "  voted  to  allow  him  £120  a  year  in  provis- 
ion pay,  and  also  to  find  him  his  fire- wood,  ninety 
loads  for  the  ensuing  year."  This  was  most  gener- 
ous provision  for  a  pastor  who  was  likely  never  to  be 


bradstreet's  pastorate.  137 

able  to  serve  them  more,  and  is  conclusive  proof  of 
the  strong  hold  which  he  had  upon  his  people. 

The  Rogerene  movement  had  its  beginnings  during 
the  ministry  of  Mr.  Bradstreet.  James  Rogers  was  a 
member  of  this  Church.  He  was  received  into  it, 
soon  after  Mr.  Bradstreet's  ordination,  by  letter  from 
the  Church  in  Milford.  He  is  said  to  have  been  an 
upright,  circumspect  man.  But  in  1676  he  and  his 
sons  w^ere  fined  for  profanation  of  the  Sabbath,  and 
for  neglect  of  public  worship,  and  were  put  under  a 
bond  of  £10  each.  This  was  repeated  for  a  long 
course  of  years.  It  was  at  this  time,  1676,  that  James 
Rogers  and  his  wife  left  Mr.  Bradstreet's  Church  to 
join  the  Sabbatarians,  at  Newport.  Miss  Caulkins 
says,  '^  there  is  no  account  of  any  dealings  with  him 
and  his  wife  on  account  of  their  secession  from  Mr. 
Bradstreet's  Church."  After  a  time  John,  who  had 
also  joined  the  Sabbatarians,  withdrew  from  them, 
and  promulgated  notions  peculiarly  his  own.  May 
25,  1675,  Mr.  Bradstreet  writes  concerning  him  in 
his  diary:  "  John  Rogers  of  N.  London,  aged  aboute 
28  (not  many  months  before  turned  a  proud  Anabap- 
tist) was  arraigned  at  Hartford,  at  ye  court  of 
Assistants  vpon  tryall  of  his  life.  *  *  *  The  tes- 
timony agst  him  was  his  own  wife  (a  prudent,  sober 
young  woman),  to  whom  he  told  it  with  his  own 
mouth,  and  not  in  trouble  of  mind,  but  in  a  boasting 


138       EARLY   HISTORY   OF   THE  FIRST    CHURCH. 

manner  of  free  grace  yt  he  was  pardoned.  This  was 
mvch  about  ye  time  yt  he  fell  into  yt  cursed  opinion 
of  Anabaptisme."  October  26,  1676,  the  General 
Court  granted  his  wife  a  divorce,  and  the  custody  of 
the  children,  since  he  continued  "in  his  evill  prac- 
tices." [Col.  Records  1678-89,  p.  144.]  It  is  evi- 
dent from  all  these  facts,  and  Mr.  Bradstreet's  em- 
phatic words,  that  the  beginnings  of  the  Rogerene 
movement  took  place  during  his  ministry,  and  that  it 
was  a  source  of  annoyance  to  him.  A  further  and 
fuller  account  of  it  will  be  found  in  a  subsequent 
chapter. 

In  1664  a  house  of  worship  was  built  in  the  eastern 
portion  of  the  parish.  Mr.  James  Noyes  came  from 
Newbury,  Mass.,  about  September  8  of  that  year,  and 
preached  ten  years  as  a  licentiate,  till  June  3,  1674, 
when  a  Church  was  gathered  in  what  was  then  called 
Southerton,  but  is  now  known  as  Stonington,  and  Mr. 
Noyes  was  ordained  as  pastor  Thursday,  September 
10.  [Thomas  Miner.]  It  is  now  known  as  the 
Road  Church. 

This  was  the  final  outcome  of  the  controversy  be- 
tween the  people  in  Pequot  and  those  residing  in  the 
eastern  portion  of  the  plantation,  over  the  question, 
of  a  new  township,  with  its  liberties  and  privileges. 
The  territory,  in  which  the  new  Church  was  gathered, 
was  originally  included  in  the  parish  of  this  Church.. 


bradstreet's  pastorate.  139' 

Three  at  least  of  the  charter  members  of  this  new 
organization  had  been  members  in  New  London,  Mr. 
Thomas  Miner,  Captain  Denison,  and  Mr.  Thomas 
Stanton.  [Diary  of  Thomas  Miner.]  Then  the  First 
Church  in  Stonington  is  the  eldest  daughter  of  the 
First  Church  in  New  London,  and  its  formation  was 
one  of  the  important  events  of  Mr.  Bradstreet's  pas- 
torate. 

He  kept  a  journal,  entitled  ''a  Breif  Record  of  re- 
markable Providences  and  Acidents,"  which  he  began 
in  1664  and  continued  to  August  10,  1683,  when  the 
last  entry  was  made,  not  long  prior  to  his  death.  One, 
which  very  nearly  concerned  him, is  the  following r 
''July  12,  1666,  while  I  was  at  N.  London,  my  fath- 
er's house  at  Andover  was  burnt,  where  I  lost  my 
books  and  many  of  my  clothes,  to  the  value  of  50 
or  £60  at  least.  The  Lord  gaue  and  the  Lord  hath 
taken  away,  blessed  bee  the  Name  of  the  Lord.  Tho 
my  owne  losse  of  books  (and  papers  espec)  was  great 
and  my  father's  far  more,  being  about  £800  ;  yet  ye 
Lord  was  pleased  gratiously  many  wayes  to  make  vp  ye 
same  to  us .  It  is  therefore  good  to  trust  in  the  Lord . ' ' 
Under  date  of  May,  1669,  he  writes  in  his  journal 
of  the  severe  winter  in  Massachusetts,  and  adds, "  this 
year  the  Lord  frowned  much  vpon  the  country,  by 
sickness  in  divers  places,  espec  in  this  Colony  of  Con- 
necticut.    Divisions  in   Seuerall  chhs ;  Blastings  of 


140      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

all  sorts  of  grain  that  it  was  very  scarce.  Greater 
scarcity  haueing  not  been  known  for  very  many  years. ' ' 

In  November,  1677,  he  records  the  prevalence  of 
the  small  pox  in  and  about  Boston,  of  which  ''  many 
dyed.''  October  31,  1678,  was  set  apart  by  the  Gen- 
eral Court  of  this  Colony  '^  as  a  day  of  publique 
thanksgiving  to  bless  and  prayse  the  Lord  our  God 
for  his  great  goodness  to  his  people  manifested' '  in 
sparing  the  Colony  this  dread  scourge,  in  continuing 
the  gospel,  in  giving  good  health  to  the  people,  and 
in  affording  a  bountiful  harvest.  October  4,  1679, 
Mr.  Bradstreet  records  that  *'  John  Smith,  one  of  ye 
deacons  of  this  chh,  a  man  of  great  piety  and  vse  in 
chh  and  Town  went  to  heaven." 

The  year  1681  seems  to  have  been  one  of  great 
severity  throughout  the  Colony.  The  October  ses- 
sions of  the  General  Court  for  that  year  was  ad- 
journed without  the  usual  order  for  a  day  of  general 
thanksgiving.  A  foot  note  on  p.  96  of  the  Colonial 
Records  for  1678-1689  says  that  the  omission  was 
probably  due  to  ' '  the  loss  of  the  harvest  and  the  sick- 
ness which  was  at  that  time  prevalent."  In  his  jour- 
nal Mr.  Bradstreet  makes  this  entry  for  1681.  "In 
the  mo  of  June,  July  and  August  was  a  great  drought 
thro  the  covntry  to  great  losse  in  corn  and  grasse, 
valued  at  many  thousand  pounds,  yet  god  hath  gra- 
ciously left  vs  enough  for  a  meat  and  drink  offering. 


BRADSTREET^S  PASTORATE.         141 

Sept''  &  Octob"  w*"  sickly  in  many  places  in  this  Colony; 
the  disease  was  a  malignant  feaver  of  w''''  many  dyed." 
This  fever  evidently  broke  out  again  in  1683,  as  ap- 
pears from  the  last  entry  in  his  journal,  made  in 
August  of  that  year,  and  quoted  below.  Another 
entry  is  as  follows  :  ''  July  26,  1682,  Mr.  William 
Douglas  one  of  ye  deacons  of  this  church  dyed  in  ye 
72  year  of  his  age.  He  was  an  able  Christian  and 
this  poor  chh  will  much  want  him."  The  last  entry 
referred  to  above  reads,  ''August  10,  1683,  Will™ 
Hough  Deacon  of  this  chh  aged  about  64  dyed.  He 
was  a  solid  man  and  his  death  is  a  great  Losse  to  chh 
&  Town.  The  same  day,  and  not  above  2  or  3  houres 
after,  Elizabeth  Raymond  (Daniel  Raymond  his  wife) 
aged  about  26  or  27  dyed.  Shee  was  for  her  Piety, 
Prudence  &c  a  very  desirable  person  and  has  left  but 
few  of  her  Age  behind  her  like  her.  They  both  dyed 
of  malignant  feaver  w*^^  was  very  severe  thro:  this 
Colony."  The  last  Wednesday  in  October  of  that 
year  was  appointed  by  the  General  Court  to  ' '  be  kept 
as  a  day  of  publique  Thanksgiving  throughout  the 
Colony,"  to  recognize  the  divine  favor  in  abating 
''the  sore  sickness,"  in  sparing  "so  much  of  the 
fruits  of  the  feild  and  trees  as  we  enjoy,"  and  various 
other  similar  blessings,  which  our  fathers  were  not 
slow  in  recognizing  as  coming  from  the  hand  of  God. 
The  last  Wednesday  of  November,  of  the  same  year, 


142       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

was  appointed  to  be  observed  as  a  day  of  fasting  and 
prayer  throughout  the  Colony.  The  reasons  assigned 
were,  some  of  them,  ' '  the  dispensation  of  God  towards 
his  poore  wilderness  people  *  *  *  and  particu- 
larly towards  o^'selves  in  this  Colony  the  present 
year  by  reason  of  the  generall  sickness  in  most  places, 
and  more  than  ordinary  in  some,  as  allso  excessive 
rains  and  floods  in  severall  plantations,  shortening  us 
in  our  outward  injoyments,"  and  the  fact  that  many 
congregations  and  Churches  were  bereaved  of  a  set- 
tled ministry.  [Col.  Records  1678-89  pp.  131,  132.] 
Before  the  Thanksgiving  and  the  Fast  Mr.  Brad- 
street  was  in  his  grave,  and  his  pastorate  had  ended ; 
not  by  the  will  of  the  people,  but  of  God,  after  a 
ministry  of  seventeen  years  and  a  pastorate  of  thir- 
teen years.  As  we  have  said,  his  decline  in  health 
began  in  1680.  The  date  of  his  death  is  nowhere 
given.  But  it  can  be  approximately  fixed.  The  last 
entry  on  the  records  of  the  Church,  made  by  his 
hand,  is  as  follows:  ''baptized  August  12,  1683, 
"WilHam  Potts  his  child  Patience."  November  19  of 
that  year  a  vote  of  the  town,  to  -pay  Mrs.  Bradstreet 
the  arears  of  her  deceased  husband's  salary,  is 
recorded.  Then  his  death  must  have  occurred 
between  the  two  dates,  and  not  long  after  the  earlier 
one,  at  the  age  of  43. 


bradstreet's  pastorate.  143 

The  cause  o£  his  death  is  nowhere  stated.  But  his 
long  decline,  the  fact  that  he  inherited  weakness  of 
the  lungs  from  his  mother,  who  writes  of  herself  on 
one  occasion,  "  I  fell  into  a  lingering  sickness  like  a 
consumption,"  and  the  fact  that  she  finally  died  of 
this  disease,  justify  the  conclusion  that  he  fell  a  vic- 
tim to  it  in  the  prime  and  promise  of  his  manhood. 

No  stone  bears  his  name  to  mark  the  place  of  his 
burial.  But  Miss  Caulkins  well  says  "  there  can  be 
no  reasonable  doubt  that  Mr.  Bradstreet's  remains 
were  also  deposited  in  that  inclosure,"  the  Town's 
Antientest  Buriall  Place.  Miss  Caulkins  conjec- 
tures that  his  grave  is  covered  by  one  of  "  two  large, 
flat,  granite  stones,  partly  imbedded  in  the  earth, 
near  the  center  of  the  ground,  which  are  supposed 
to  have  been  laid  as  temporary  memorials  over  the 
remains  of  some  distinguished  persons."  If  this 
conjecture  cannot  be  proved,  it  cannot  be  disputed, 
and  may  be  correct.  At  the  time  of  his  death  it  was 
difficult  to  procure  engraved  stones.  Not  long  after, 
his  family  removed  from  New  London.  His  house 
and  lot  were  sold,  and  in  due  course  of  time  his 
widow  married  Daniel  Epes,  of  Ipswich,  Mass. 
These  facts  help  to  explain  the  absence  of  a  memo- 
rial slab  to  mark  his  grave. 

A  record  of  this  pastorate  would  be  incomplete 
without  a  personal  sketch  of  the  man  himself.     Be- 


144       EARLY  HISTORY  OF  THE   FIRST   CHURCH. 

sides  the  journal  from  v/hich  we  have  quoted,  he  left 
what  he  entitled  ' '  Remembrances  of  the  greatest 
changes  in  my  Life."  From  this,  and  from  his  jour- 
nal, the  following  facts  are  obtained.  He  was  the 
second  son,  not  the  eldest,  as  Miss  Caulkins  says,  of 
Governor  Simon  Bradstreet,  of  Massachusetts.  For 
he  writes  in  his  journal,  "Sometime  in  August, 
1682,  my  dear  brother  Mr.  Sam^'  Bradstreet  dyed  in 
Jamaica.  He  was  ye  first  born,  ye  greater  ye  breach 
in  o""  family;  but  he  is  at  rest  in  glory."  He 
writes  in  his  "Remembrances,"  "I  was  borne  in  N. 
England  at  Ipswitch,  Septem.  28,  being  Munday, 
1640.  1651  I  had  my  education  in  the  same  Towne, 
at  the  Free  School,  the  master  of  w""^  was  my  ever 
respected  Friend,  Mr.  Ezekiel  Cheevers.  My  father 
was  removed  from  Ipsw.  to  Andover  before  I  was  putt 
to  school,  so  yt  my  schooling  was  more  chargeable. 
June  25,  1656,  I  was  admitted  to  the  Vniversity,  Mr. 
Charles  Chauncey  being  President.  Anno  1660  I 
went  out  Bachelour  of  Artes  and  defended  this  Posi- 
tion, Omnes  Artes  Accidentur  Tlieologiae.  Anno  1663  I 
took  my  second  degree,  and  went  m'  of  Artes,  at 
w''^  time  I  defended  this  thesis,  Biscrimen  Boni  et  mali 
Cognosdtur  a  lege  Naturae.  May  1,  1666,  I  came  to 
New  London  at  the  desire  of  the  people,  and  advise 
of  my  Freinds,  in  order  to  a  settlement  in  the  minis- 
try.    The  good  Lord  fitt  me  for  that,  or  what  other 


bradstreet's  pastorate.      145 

service  I  may  most  glorify  him  in."  Then  follows 
the  item,  already  quoted,  which  relates  to  and  fixes 
the  date  of  his  ordination. 

His  marriage  w^as  another  important  event  in  his 
life.  He  was  married  October  2,  1667,  at  Newbury, 
Mass.,  to  his  cousin  Lucy,  the  daughter  of  Rev. 
John  Woodbridge,  by  his  uncle,  Maj.  Gen.  Daniel 
Denison.  Mr.  "Woodbridge  married  his  aunt  Lucy 
Dudley,  came  to  New  England  and  settled  at  New- 
bury as  a  planter  in  1634,  and  afterwards  became  a 
preacher,  and  was  ordained  as  the  first  pastor  of  the 
North  Church  in  Andover  in  1645.  Maj.  Gen.  Den- 
ison married  his  aunt  Patience  Dudley,  came  to 
Cambridge  in  1633,  soon  after  removed  to  Ipswich, 
and  was  Maj.  General  in  1653.  As  marriages  were 
performed  by  civil  magistrates.  Gen.  Denison  offi- 
ciated at  the  nuptials  of  his  nephew  and  niece.  Mrs. 
Bradstreet  remained  with  her  father  at  Newbury,  to 
which  he  had  returned  after  leaving  his  charge  at 
Andover,  till  the  spring  of  1668,  when.  May  25,  she 
accompanied  her  husband  to  New  London.  They 
boarded  with  Goodman  Royse  till  September  3,  when 
their  house  was  ready  to  be  occupied,  and  they  began 
housekeeping. 

Five  children  were  the  fruit  of  this  marriage.  The 
first  was  a  son,  born  August  2,  1669,  who  died  when 
but  five  days   old.     The  next  was  Simon,  who  was 


146       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

l3orn  March  7,  and  baptized  March  12,  1670-1. 
When  he  was  but  three  years  old,  he  came  near  losing 
his  life.  Mr.  Bradstreet  thus  records  the  fact  in  his 
^'Remembrances:  "  "September  3,  1674,  God  was 
gratiously  pleased  to  shew  me  mvch  mercy  in  saving 
my  eldest  child  (Symon)  from  eminent  danger,  being 
fallen  into  a  well  (tho  shallow)  up  to  his  very  chin, 
w^'by  had  perished  had  not  God's  Provid*"  ordered 
it  so  timely  we  mist  him.  Blessed  God  giue  us 
hearts  for  euer  to  remember  this,  and  to  return 
vnto  thee  accordingly.  Dear  Symon  if  god  giue  yee 
life  to  read  and  vnderstand  this,  I  charge  thee  to  ac- 
knowledge it  to  god's  praise  and  blesse  his  name  for 
svch  a  Deliuer"",  that  he  did  not  cutt  oK  thy  life 
in  ye  bud.  O  yt  thov  mayest  liue  to  know  this  and 
to  walk  answerably . ' '  Anne  was  the  third  child.  She 
was  born  December  31,  1672,  was  baptized  January 
5,  1673,  and  died  October  2,  1681,  about  two  years 
before  her  father,  and  of  the  same  disease.  John 
was  the  fourth  child,  and  third  son.  He  was  born 
November  3,  1676,  and  was  baptized  two  days  later. 
Lucy  was  the  fifth  child  and  second  daughter.  She  was 
born  October  24,  1680,  and  was  baptized  the  thirty- 
first  of  the  same  month.  She  married  Hon.  Jonathan 
Remington  of  Cambridge,  and  died  April  18,  1743, 
aged  sixty-three. 

Rev.   Simon  Bradstreet  was  of  honorable  descent. 


bradstreet's  pastorate.  147 

Good  blood  ran  in  his  veins.  His  grandfather  was 
Rev.  Simon  Bradstreet  of  Horbling,  England,  was  of 
a  family  of  wealth,  was  a  graduate  of  Cambridge 
and  subsequently  a  fellow  of  Emanuel  college  of  that 
university,  and  was  a  Puritan,  known  as  ^'  the  ven- 
erable Mordecai  of  his  country.''  His  father  was 
the  Hon.  Simon  Bradstreet,  who  came  to  this  country 
with  Winthrop  in  1630.  He  was  chosen  assistant  to 
Winthrop  before  embarking,  and  continued  in  that 
office  eighteen  years.  He  was  one  of  five  to  join  the 
Church  in  Charlestown,  on  the  first  Sabbath  in 
August,  1630.  He  was  a  strict  Puritan,  but  voted 
against  the  extreme  measures  taken  with  the  Salem 
witches,  with  the  Quakers,  with  Ann  Hutchinson,  and 
with  other  offenders  against  the  established  order.  He 
was  deputy  governor  under  Governor  Leverett  from 
1673  to  1679,  when  he  succeeded  to  the  gubernatorial 
chair.  With  the  exception  of  1687  and  1688,  which 
belonged  to  the  iron  rule  of  Sir  Edmund  Andros,  he 
was  yearly  elected  Governor  of  Massachusetts  till 
May,  1692.  When  the  news  was  received  at  Boston 
that  William  had  arrived  in  England,  and  that  James 
II  had  fled,  the  people  arose,  seized  Andros,  and  put 
him  in  prison,  and  Simon  Bradstreet, then  eighty-seven 
years  old,  and  the  only  survivor  of  the  old  Puritan 
leaders,  was  again  made  Governor.  He  died  March 
27,  1697,  at  the  age  of  ninety-four.     ''  He  was  a  man 


148      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

of  deep  discernment  whom  neither  wealth  nor  hoDor 
could  allure  from  duty.  *  *  *  Sincere  in  religion 
and  pure  in  his  life,  he  overcame  and  left  the  world." 
Such  was  the  honored  father  of  Rev.  Simon  Brad- 
street  of  New  London. 

His  mother  was  Ann  Dudley,  daughter  of  Thomas 
Dudley,  the  second  Governor  of  Massachusetts.  She 
was  a  woman  of  remarkable  gifts,  and  of  a  poetical 
turn  of  mind.  She  was  the  earliest  female  poet  in 
America.  She  published  a  volume  of  poems,  the  first 
to  be  published  in  this  country,  which  went  through 
several  editions.  She  left  also  a  volume  in  manu- 
script, dedicated  to  her  son,  Simon,  containing  twen- 
ty-seven Meditations  Divine  and  Moral,  of  a  most 
practical  and  serviceable  nature.  Thus  "  The  finest 
wheat  hath  the  least  bran,  the  purest  honey  the  least 
wax,  and  the  sincerest  Christian  the  least  self-love  ;  " 
''Downy  beds  make  drowsy  persons,  but  hard  lodging 
keeps  the  eyes  open ;  so  a  prosperous  state  makes  a 
secure  Christian,  but  adversity  makes  him  consider." 
She  died  September  16,  1672,  at  about  sixty  years  of 
age.  Mr.  Bradstreet  makes  this  entry  in  his  me- 
moirs on  that  date  :  ' '  My  ever  honoured  and  dear 
mother  was  translated  to  Heaven.  Her  death  was 
occasioned  by  consvmption.  *  *  *  i  being  ab- 
sent from  her  lost  the  opportvnity  of  committing  to 
memory  her  pious  and  memorable  expressions  vttered 


bradstreet's  pastorate.  149 

in  her  sicknesse.  0  yt  ye  good  Lord  would  giue  vnto 
me  and  mine  a  heart  to  walk  in  her  steps,  consider- 
ing what  the  end  of  her  conversation  was ;  yt  so  wee 
might  one  day  haue  a  happy  and  glorious  meeting." 
The  Christian  spirit  of  Ann  Bradstreet  left  its  stamp 
upon  her  son.  Says  Dr.  Field,  ''it  was  the  Chris- 
tian spirit  of  this  noble-minded  woman,  that,  without 
doubt,  contributed  most  of  all  to  form  the  character 
of  one  of  our  first  ministers,  Simon  Bradstreet." 
We  must  believe  that  the  son  of  such  parents,  in  a 
line  of  descent  so  conspicuous  for  its  learning,  its 
virtues,  and  its  piety,  inherited  some  of  these  rare 
qualities,  and  that,  when  he  died  a  life  of  great 
promise  was  cut  short. 

Extracts  from  three  letters  are  appended  which 
were  written  to  the  Rev.  Increase  Mather  of  Boston 
by  Mr.  Bradstreet.     The  first  is  as  follows  : 

'<N.  London,  April  20th,  1681. 
Revd  S»-  I  think  I  never  sent  you  my  thanks  for  your  last 
letter  and  your  book  against  the  Anabaptists,  if  not  it  is  now 
time  to  doe  it.  I  remember  in  your  letter  you  say,  that  you 
doe  not  vnderstand  of  any  in  your  parts  against  the  Xtian 
Sabbath,  I  believe  there  are  far  more  then  you  are  aware  of, 
and  most  Anabaptists  I  have  known  either  deny  it,  or  qvstion 
it.  However,  if  there  was  a  fair  opportunity,  I  think  some 
eluoubrations  of  that  nature  might  bee  of  great  vse  ;  I  am  apt 
to  think  among  good  Christians  there  is  not  one  in  a  hundred 
able  to  maintain  the  Xtian  Sabbath  with  any  strength.  Their 
vsuall  argts,  are,  practice  of  the  chhs  &  Xt's  Resurrection,  both 
of  which  are  good  &  from  both  an  idle  sophister  would  drive 
them,  &  run  them  into  a  hundred  absurdities.     Three  sheets 


150        EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

of  paper,  well  filled  by  a  dextrous  &  able  hand  to  prove  the 
change,  under  these  three  heads,  Delicito,  that  it  may  ;  Dejure, 
that  it  ought ;  De  facto,  that  it  is  ;  1  am  apt  to  think  would 
profit  the  world  more  then  all  Dr.  Owen,  M*"-  Baxter,  M^- 
Hughes,  etc.,  have  written,  tho:they  deserve  more  then  thankea 
for  their  paines.  But  I  have  forgot  myself,  S""  I  have  read 
your  sermon,  occasioned  bj'  the  dreadful  Comet,  and  now  ac- 
cording to  my  wonted  manner  send  to  begge  one  (that  I  saw 
being  only  upon  loan),  haveing  not  hitherto  mett  with  any  re- 
pulse, which  is  no  small  encourageuif^nt  to  beggars.  Whatever 
you  print,  I  ever  promise  myself  an  interest  in.  You  have 
made  me  so  to  believe. 

ffor  newes  wee  have  the  same  you  have,  &  as  late  as  last 
Ffriday,  by  one  that  came  then  from  Boston.  I  am  not  fond  to 
believe  what  is  said  at  present,  if  any  strange  reports  should 
abuse  or  impose  upon  my  reason,  it  is  only  because  it  is  en- 
graven with  a  pen  of  iron  &  the  point  of  a  diamond  vpon  my 
spirit  (&  has  been  so  for  seuerall  yeares)  that  dreadfull  times 
are  coming  upon  our  Nation  in  a  speciall  manner,  tho :  doubt- 
less Calamityes  enough  upon  all  Christendom  at  least,  ffor 
ourselves  here,  I  am  far  from  thiuking  wee  shall  bee  at  rest 
in  the  evil  day,  it  was  so  formerly,  but  things  were  not  then 
as  they  are  now.  I  am  sorry  the  great  Conservators  of  your 
priviledges,  &c.  in  the  Bay,  are  m  king  rods  for  their  own 
backs,  &  the  backs  of  others.  Some  say  my  ffather  is  to  be 
layd  by  this  elect°  as  too  great  a  friend  to  Caesar,  not  caring 
for  or  regarding  the  concerns  of  your  R,  publ,  &c.  I  think 
they  can  not  doe  him  a  greater  kindnes.  God  forbid  the 
reines  of  that  poor  Colony  should  be  under  his  hand.  P.  T. 
in  the  N.  West,  with  others  of  the  same  complexion,  that  have 
skill  to  guide  a  plow-tail,  may  bee  the  fittest  men  to  steer  a 
C[ommon]  Wealth.  I  well  remember  in  Rome  of  old,  some 
were  fetchd  from  the  plow  to  lead  an  army;  &  so  mce  versa, 
&  why  not  as  good  now?  It  is  plain  wee  need  no  enemyes 
to  conspire  our  rvine.  Our  sins  and  follies  will  doe  it  too 
fast.  S""'  pray  let  me  vnderstand  by  the  bearer  what  newes 
you  have  from  England  by  private  letters,  &c.  Perhaps  some 
ships  will  bee  arrived  before  his  return,  &  please  to  comvnicate 
your  thoughts   of  your   own   affaires,  both  with  reference  to 


bradstreet's  pastorate.      151 

England  and  among  your  selves.  I  would  fain  know  how  that 
cursed  Bratt  Toleration  is  favored  by  your  new  Justices,  & 
whether  the  old  stand  firm  &c.  I  have  made  much  inqviry 
but  have  had  no  satisfactory  answer,  S"^-  I  mvst  not  adde  at 
present,  but  my  own  &  wives  hearty  love  &  service  to 
yourself  &  good  cosen  (to  which  pray  giue  the  inclosed) 
hoping  yov  never  forgett  us  for  the  best  things  in  the  best 
place,  &  so  rest  Dear  Sir 

Yours  in  great  truth,  S:  Bradstbeet. 

I  am  at  present,  I  thank  Grod,  indifferent  well,  but  far  from 
well,  God  knowes,  and  whether  I  shall  ever  have  the  health  I 
have  had  is  with  him  who  healeth  all  our  diseases,  who  sends 
forth  His  word  &  does  it.  M""-  Ffitch  (of  Norwich)  is  very 
infirm;  has  not  preached  many  times  this  winter,  not  at  all  of 
late.  If  God  sliould  remove  him  it  would  bee  a  great  blow  to 
the  Colony.  &  the  ruine,  almost,  of  that  town.  The  death, 
sickness  and  iufiimitiey  of  so  many  ministers  has  an  awfull 
aspect  with  it.  S'"'  you  will  not  forgett  him  in  your  prayers; 
— nor  poor  me,  not  to  bee  named  with  him." 

In  March  or  April,  1683,  he  wrote  again,  as  fol- 
lows: 

"  Rd  &  Dear  S"*  — My  weak  hand  (through  my  abiding  indis- 
position) will  not  suffer  me  to  write  many  lines.  I  received 
the  verses  and  Almanacks  you  sent,  and  thank  yourself  & 
my  cosen  your  sonne.  I  think  his  verses  were  in  time  and 
tune,  and  his  Almanack  too,  only  I  must  confesse  I  see  (tho:  I 
well  know  what  is  said  by  some)  no  religion  in  Hebrew  mo^^^^ 
nor  irreligion  in  calling  a  vessell  Castor  &  Pollux,  &c.    *    *    * 

S*".  wee  have  no  newes  here  but  what  comes  from  you,  and 
some  of  it  as  to  Cranfeild's  motions,  &c.,  hath  an  ill  aspect, 
but  I  hope  He  that  sitts  in  Heaven  will  turn  all  such  counsells 
into  foolishnes.  If  wee  can  keep  God  our  freind,  no  matter 
who  are  our  enemies.  But  I  fear  "this  is  our  great  wound; 
wee  are  making  God  our  enemy,  &  that  upon  many  accounts 
too  long  to  write.  I  tliink  now,  if  ever,  it's  time  for  N.  E.  espi- 
cially  for  magistrates  &  Ministers  to  putt  on  all  the  armour 
of  God,  that  they  may  stand  in  the  evil  day,  &  not  to  desert 


152       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

or  betray  the  cause  they  have  so  long  espoused.  Sir,  I  cannot 
adde  at  present  but  my  own  &  wife's  service  to  yourself  & 
Cosen,  with  respects  to  my  cosens  your  children,  desiring  your 
dayly  remembrance  of  me  in  my  weak  &  low  estate,  &  so 
rest,  Dear  Sir.  Yours  in  much  truth, 

S.  Bradsteeet. 

S'^  I  hope  you  will  send  mee  by  the  first  your  discourse 
about  Cometts  with  your  Sermon  upon  the  last  Comett. 

Please  to  keep  the  papers  safe,  I  send,  for  if  they  obtain  no 
Imprimatur,  I  have  promised  to  return  them. 

S^'  The  author  of  these  papers  is  an  Englishman,  but  born 
in  France,  &  as  he  told  me,  he  lived  in  Paris  near  twenty 
years  before  he  knew  any  other  place.  I  note  this  only  that 
yov  would  excuse  some  words  which  are  neither  good  French 
nor  English." 

The  last  letter  is  as  follows  : 

"To  the    Eev<i  Mr.   Increase  Mather,    Teacher  of  a    Ch^  of 
Christ  in  Boston  : 

N.  London,  April  24,  83. 

Bo  &  Dear  S^*- — Yours  of  April  the  2d  with  the  books  to 
myself  and  Mr.  Fitch  and  the  letters,  I  received  last  night.  I 
shall  take  the  very  first  opportunity  to  send  Mr.  Ffitch  his 
book  &  the  letter.  S'^'  I  am  your  great  debtor,  upon  these 
accounts,  &  desire  to  bee  so  still.  I  believe  this  discourse 
you  sent  me  will  have  as  serious  and  solemn  an  influence  upon 
those  who  read  it,  as  many  practicall  Sermons  in  larger  volu. 
I  am  glad  Any  putt  it  into  your  heart  to  spend  some  time  on 
such  a  subject,  &  think  you  deserve  more  then  thankes  for 
the  paines  you  have  taken.     *     ♦     *     *     * 

Before  this  comes  to  your  hands  you  will  hear  of  the  death 
of  our  governor.  [William  Leete,  who  died  April  16,  1683,  & 
was  succeeded  by  Hon.  Fitz-John  Winthrop.]  God  is  able  to 
make  up  our  losse,  but  our  choice  runs  very  low,  both  as  to 
Governor,  &c. 

Sir,  what  you  mention  as  to  speciall  providences  in  this  Col- 
ony, &c.,  I  suppose  you  have  an  account  already.  As  to  this 
pticular  place,  I  could  send  you  many  things  (having  for  many 


bradstreet's  pastorate.      153 

years  kept  such  a  Journall),  but  many  of  them,  and  the  most 
considerable,  reflect  so  much  upon  surviving  friends  &  rela- 
tions, that  I  doe  not  account  it  prudent  to  meddle  in  them  ; 
yet  I  purpose  (if  I  live  a  few  weeks)  to  send  j'ov  one  or  two  (if 
not  more)  of  very  solemn  providences  in  this  place.  My 
weaknes  and  hast  of  the  messenger,  will  not  suffer  it  now. 

Sr>  let  me  hear  often  from  you,  what  newes  you  have,  &c. 
As  to  evil  times  coming  on  vs,  and  the  world,  &c.,  I  believe  no 
two  persons  in  the  world  are  more  agreed.  Pray  for  me  & 
mine.  I  am  yours, 

S.  B." 


VII. 

MEMBERSHIP  FROM    1642   TO    1683. 


The  early  membership  of  this  Church  is  involved 
in  as  great  obscurity  as  its  origin.  But  the  fact  that 
there  was  a  Church  before  1670,  implies  that  there 
were  members  before  that  date.  The  earliest  known 
list  was  made  October  5,  1670,  and  has  been  given 
in  Chapter  III.  The  aim  of  this  chapter  will  be,  to 
supplement  this  earliest  list,  by  the  names  of  those, 
who  were  manifestly  members  of  the  Church  before 
that  date,  as  we  gather  them  from  various  sources. 

All  that  we  know  about  this  early  membership  is 
obtained  from  contemporaries.  For  example,  we 
know  from  the  testimony  of  Johnson's  Wonder- 
working Providence,  that  there  were  about  fifty  mem- 
bers at  its  organization  in  1642.  We  know  the 
names  of  some  of  these  people,  and  have  reason  to 
believe  that  they  were  among  the  charter  members  of 
the  Church.  However,  there  is  no  official  record, 
and  we  are  therefore  left  to  the  evidence  which  con- 
temporaries give  for  material  to  make  a  list  of  those 
who  were  members  prior  to  October  5,  1670. 


EARLY  MEMBERSHIP.  155 

Nor  do  we  know  who  were  the  chief  promoters  of 
the  movement  which  resulted  in  the  organization  of 
this  Church.  It  certainly  would  not  be  far  wide  of 
the  mark  to  say  that  the  men,  who  were  prominent 
in  town  afEairs  in  Gloucester  and  in  Pequot,  had  a 
leading  hand  in  bringing  to  pass  its  organization, 
with  Richard  Blinman  as  its  pastor.  Most,  if  not  ail, 
the  original  fifty  members,  whoever  they  were,  fol- 
lowed their  pastor  to  Pequot  in  1651,  or  soon  after. 
So  that  we  know  that  it  had  about  fifty  members 
when  it  was  transplanted  from  Gloucester  to  New 
London . 

The  diary  of  Thomas  Miner  speaks  of  certain  per- 
sons as  members  and  officers  of  the  Church  between 
1651  and  1670.  He  also  gives  definite  information 
concerning  some  who  joined  the  Church  within  this 
period.  An  entry,  made  upon  the  records  by  Mr. 
Bradstreet,  speaks  of  certain  persons  who  were  mem- 
bers of  the  Church,  who  had  their  children  baptized 
before  October  5,  1670.  On  that  date  he  gives  a  list 
of  persons  who  were  then  ' '  of  the  Church  of  New 
London  in  full  communion.'' 

Let  us  begin  with  this  list  to  prosecute  our  search. 
On  it  are  the  names  of  twenty-four  persons  who  were 
members  "of  the  Church  now  being,  October  5, 
1670;  "  from  which  we  infer  that  they  were  mem- 
bers before  that  date.     A  subsequent    entry  states 


156      EARLY   HISTORY  OF   THE  FIRST   CHURCH. 

that  Lydia  Bailey  and  Ruth  Hill  were  received 
into  the  Church  February  12,  1670.  July  27  of 
the  same  year  Thomas  Miner  records  in  his  diary 
that  Mr.  Rice  and  William  Hough  were  received 
into  the  Church.  Mr.  Hough's  name  is  on  Mr. 
Bradstreet's  list.  Then  we  know  that  at  the  time  of 
Mr.  Bradstreet's  ordination,  three  other  names  should 
have  been  added  to  his  list,  unless  Mr.  Rice's  connec- 
tion with  the  Church  had  been  discontinued ;  and  we 
know  that  these  twenty-seven  were  members  before 
October  5,  1670. 

Another  entry  upon  the  records  of  the  Church 
reads,  ^'the  names  of  such  as  were  children  of  the 
Church,  viz.,  of  such  as  had  been  baptized  before 
October  5,  1670,  their  parents,  one  or  both  being  in 
full  communion,"  at  the  time  of  the  baptism.  This 
entry  proves  conclusively  that  there  were  Church 
members  in  full  communion  before  this  date.  Be- 
sides the  children  of  Lieutenant  James  Avery,  whose 
names  are  not  given,  is  a  list  of  "persons  baptized 
from  February  1,  1670."  It  is  as  follows:  "Bap- 
tized February  12  these  18  persons.  Goodwife  Bai- 
ley," who  on  that  day  united  with  the  Church,  "and 
her  children  John,  William;  Mr.  Pickett's  children 
John,  Mary,  Ruth,  Mercy,  William;  Mr.  Hill's  child 
Jane  ;  Joshua  Hempstead,  Elizabeth,  his  wife,  Phebe, 
his  child;  Joseph  Morgan's  wife  Dorothy,  her  sister, 


EARLY  MEMBERSHIP.  157 

Alice  Parker;  James  Avery's  wife  Deborah;  Sam- 
uel Rogers,  his  children  Samuel,  Mary;  the  widow 
Bradley's  daughter  Lucretia;  baptized  February  19, 
1670,  four  children  of  Goodwife  Bailey's,  Thomas, 
Mary,  James,  Joseph;  baptized  February  26,  1670, 
J  no.  Henry's  child  Susanna."  From  this  list  we 
know  that  three  of  these  were  members  of  the  Church 
before  October  5,  1670,  namely,  Lieutenant  James 
Avery,  whose  name  is  on  Mr.  Bradstreet's  list,  and 
Mrs.  Bailey  and  Mrs.  Hill,  whose  names  are  not  on  his 
list.  Mrs.  Hill  was  the  widow  of  John  Pickett,  who 
died  August  16,  1667.  After  his  death  his  wife 
married  Mr.  Charles  Hill.  She  joined  the  Church  on 
the  day  when  the  children  of  Mr.  Pickett  and  Mr. 
Hill  were  baptized,  to  which  the  rite  of  baptism  was 
doubtless  administered  on  her  account.  Joshua 
Hempstead  and  his  wife  joined  the  Church  April  3, 
1681.  This  and  the  case  of  Samuel  Rogers  are  the 
only  ones  that  can  possibly  be  regarded  as  looking 
like  the  practice  of  the  Half-way  Covenant.  But 
these  were  previous  to  Mr.  Bradstreet's  ordination, 
and  he  could  not  have  administered  the  rite.  Joseph 
Morgan's  wife  was  Dorothy  Parker,  and  she  joined 
the  Church  June  28,  1671.  ^From  this  list  of  bap- 
tisms of  children,  one  or  both  of  whose  parents  were 
in  full  communion,  we  have  not  only  three  who  we 
know  were  members  of  the  Church,  but  also  several 


158       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

■whom  we  have  a  right  to  suppose  were,  although 
their  names  appear  on  no  list,  namely,  Mr.  and  Mrs. 
Samuel  Rogers,  one  or  both,  Mrs.  Bradley,  the 
daughter  of  Jonathan  Brewster,  and  afterwards  Mrs. 
Christopher  Christophers,  and  Mr.  and  Mrs.  John 
Henry,  one  or  both.  But  as  their  membership  can- 
not be  established  beyond  a  doubt,  we  shall  not  in- 
clude them  in  the  list  which  we  are  seeking  to  make 
of  persons  who  were  members  previous  to  October  5, 
1670. 

On  Wednesday,  June  30,  1669,  Thomas  Miner 
wrote  in  his  diary,  ' '  I  was  at  New  London  and  had 
testimony  ffrom  the  church  £Eor  me  and  my  wife  being 
owned  to  be  under  their  watch."  This  testimony 
was  signed  on  behalf  of  the  Church  by  ' '  James 
Averie  and  William  Douglas."  Then  on  that  date 
Thomas  Miner  and  his  wife,  James  Avery  and  William 
Douglas,  were  members  of  this  Church. 

Again  Mr.  Miner  writes,  "  thursday  the  17  [of 
June  1658]  Captaine  Denison,  mr.  Stanton,  goodman 
Cheesboro  was  heare  to  bid  me  come  to  a  meeting." 
As  Mr.  Stanton,  Captain  Denison  and  Thomas  Miner 
were  among  the  charter  members  of  the  first  Church 
in  Stonington,  we  may  conclude  that  they,  with  James 
Morgan  and  Mr.  Cheesboro  were  members  of  this 
Church  June    17,   1658.     James  Morgan  and  wife. 


EARLY   MEMBERSHIP.  159 

and  Thomas  Miner  and  wife  are  on  the  list  of  October 
5,  1670. 

Again  Mr.  Miner  writes  in  his  diary  'Thursday 
the  15  [January  1656-7]  I  was  at  Towne  the  day  after 
the  fast  when  we  met  about  Captaine  Denison  and 
other  recommended  brethren  and  sisters  and  the  leters 
came  from  Mr.  Blackman  and  Mr.  Fitch."  These 
must  have  been  letters  of  recommendation  to  this 
Church  from  Rev.  Adam  Blackman  of  Stratford,  and 
Rev.  James  Fitch  of  Saybrook.  Who  the  "other 
recommended  brethren  and  sisters  ' '  were  we  do  not 
know,  but  we  do  know,  from  Mr.  Miner's  diary,  that 
they  were  received  into  the  Church  at  that  date. 

As  early  as  1655  Thomas  Park  was  a  deacon  of 
this  Church.  We  may  suppose  that  he  was  a  mem- 
ber of  it  before  that  date.  To  his  name  I  add  the 
name  of  his  wife,  who  was  probably  a  sister  of  Mrs. 
Blinman,  and  the  names  of  his  father,  Robert  Park, 
and  his  mother.  For  a  man,  two  of  whose  sons  were 
deacons,  would  himself  be  likely  to  be  a  member  of  a 
Church.  Robert  Park's  sons  William  of  Roxbury, 
Mass.,  and  Thomas  of  New  London,  both  held  that 
office. 

It  will  be  rememberd  that-Thomas  Miner  says  that, 
August  28,  1654,  he  was  ''  sent  for  to  be  reconciled 
to  the  church,"  on  account  of  his  "  rash  speaking  to 
Mr.    Blinman."       He  states  that  the  meeting  was 


160      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

held  at  the  house  of  Goodman  Caulkins,  and  that 
there  were  present  the  following,  who  constituted 
"the  major  part"  of  the  Church,  namely:  "Mr. 
Blinman,  Mr.  Bruen,  Goodman  Morgan,  Goodman 
Caulkins,  Ralph  Parker,  Goodman  Lester,  Goodman 
Coit,  Hugh  Roberts,  Captain  Denison,  and  Goodman 
Cheeseboro,"  besides  Thomas  Miner  himself.  Then 
these  eleven  men,  and  doubtless  their  wives,  were 
members  of  the  Church  August  28,  1654. 

Then  the  following  is  a  partial  list  of  the  members 
of  this  Church  between  1651  and  October  5,  1670. 
Besides  the  names  given  on  Mr.  Bradstreet's  list  [see 
chap,  iii]  are  these:  Mrs.  Ruth  Hill,  Lydia  Bailey, 
Goodman  Rice,  Thomas  Stanton,  George  Denison, 
Goodman  Cheeseboro,  Obadiah  Bruen,  Goodman 
Caulkins,  Goodman  Coit,  Goodman  Lester,  Hugh 
Roberts,  Robert  Park.  Thomas  Park,  John  Tinker, 
who  was  accustomed  to  hold  deacon's  meetings  in  the 
absence  of  the  pastor  ;  and  those  who  were  received 
by  letter  January  15,  1656-57,  of  whom  there  were 
at  least  four.  If  we  add  the  wives  of  these  men,  as 
there  is  every  reason  for  doing,  the  number  of  people 
who  were  members  of  this  Church  before  October  5, 
1670,  but  whose  names  do  not  appear  on  any  list,  was 
at  least  twenty-eight.  Add  to  these  Mr.  Bradstreet's 
list,  and  we  shall  have  at  least  fifty  who  were  mem- 
bers of  the  Church  between  1651  and  the  date  when 


EARLY  MEMBERSHIP.  161 

that  list  was  made.  There  is  reason  to  believe  that 
all  the  adults  who  came  from  Gloucester  with  Mr. 
Blinman,  like  Obadiah  Bruen  were  members  of  the 
Church.  In  that  case  the  membership  before  October 
5,  1670,  was  much  larger. 

It  was  the  way  of  the  godly  men  and  women  of 
those  times  to  connect  themselves  with  the  Church 
without  delay.  One  of  the  first  things  which  John 
Winthrop,  Sr.  did  on  arriving  in  this  country  was, 
to  unite  in  forming  a  Church  in  Charlestown,  Mass., 
of  which  he  became  a  member.  We  believe  that  his 
son  John  Winthrop,  Jr.,  followed  his  example  and 
became  a  member  of  this  Church.  The  early  list,  if 
it  could  be  completed  certainly,  we  believe,  would  be 
an  illustrious  one. 


VIII. 

THE   HALF-WAY   COVENANT. 

During  the  period  which  this  history  covers,  those 
religious  forces,  which  affected  the  growth  of  the 
Churches  of  those  early  times,  were  beginning  to 
make  themselves  felt.  Among  these  forces  was  the 
Half-way  Covenant.  Its  deleterious  influence  upon 
spiritual  life,  was  so  marked,  especially  in  the  period 
following  1683,  that  a  brief  statement  of  it  seems  a 
fitting  introduction  to  what  is  to  follow.  Although 
the  practice  of  it  did  not  begin  here  until  Mr.  Salton- 
stall's  pastorate,  yet  it  was  in  the  air,  was  a  growing 
evil,  was  practiced  by  most  of  the  leading  Churches 
of  the  Colony,  and  was  likely,  as  the  sequel  proved, 
to  be  adopted  as  the  practice  of  this  Church.  It 
wrought  havoc  among  the  Churches,  until,  after  more 
than  a  century,  it  ceased.  Revivals  were  almost 
wholly  unknown  where  it  prevailed,  and  where  re- 
vivals of  power  occurred  it  usually  almost,  if  not 
altogether,  disappeared.  The  two  could  not  well 
exist  together. 

It  well  may  be  called  the  Connecticut  plan.  For 
the  feeling  in  its  favor  was  specially  strong  through- 


THE   HALF-WAY  COVENANT.  163 

out  this  Colony.  It  practically  had  its  beginning  in 
Hartford.  Its  first  most  violent  outbreak  was  in  a 
quarrel  over  a  successor  to  Thomas  Hooker,  which 
lasted  for  several  years.  It  '' finally  resulted  in  the 
withdrawal  of  a  number  of  members  of  that  Church, 
and  the  formation  of  a  new  settlement  at  Hadley, 
Mass."  Clark,  in  his  Congregational  Churches  of 
Massachusetts,  says  that  Rev.  John  Russell,  of 
Wethersfield,  took  strong  ground  against  the  new 
way,  and,  in  carrying  out  his  views,  was  reprimanded 
by  the  magistrates  for  alleged  irregularity  in  excom- 
municating a  member  of  his  Church.  Differences 
arose  which  resulted  in  his  going,  with  many  of  his 
flock,  and  with  some  from  Hartford,  to  Hadley.  In 
writing  about  it  to  Governor  Winthrop,  June  14 
[24],  1666,  John  Davenport,  whom  Dr.  Bacon  styles 
"the  stiff  old  Congregationalist,"  said,  *'I  feel  at 
my  heart  no  small  sorrows  for  the  public  divisions 
and  distractions  at  Hartford.  Were  Mr.  Hooker  now 
in  vivis,  it  would  be  as  a  sword  in  his  bones  that  the 
Church  which  he  planted  there  should  be  thus  dis- 
turbed by  innovations  brought  in  and  urged  so  vehe- 
mently by  his  young  successor  in  office,  not  in  spirit; 
who  was  so  far  from  these  lax  ways  that  he  opposed 
the  baptizing  of  grandchildren  by  their  grandfathers' 
right."  ''But  he  is  at  rest;  and  the  people  there 
grow  woefully  divided,  and  the  better  sort  are  ex- 


164      EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

ceedingly  grieved,  while  the  looser  and  worser  party- 
insult,  hoping  that  it  will  be  as  they  would  have  it, 
viz.,  that  the  plantation  shall  be  brought  into  a  parish 
way,  against  which  Mr.  Hooker  hath  openly  borne  a 
strong  testimony  in  print.  The  most  of  the  churches 
in  this  jurisdiction  [the  old  New  Haven  Colony]  are 
professedly  against  this  new  way,  both  in  judgment 
and  practice,  upon  gospel  grounds,  namely.  New 
Haven,  Milford,  Stratford,  Branford,  Guilford, 
Norwalk,  Stamford,  and  those  nearer  to  Hartford, 
namely,  Farmington  and  the  sounder  portion  of 
Windsor,  together  with  their  reverend  pastor,  Mr. 
Warham,  and  I  think  Mr.  Fitch  and  his  church 
also. "  It  is  likely  that  Mr.  Davenport  suspected  that 
his  friend,  the  Governor,  favored  the  innovation.  At 
any  rate  the  next  year,  in  1667,  he  accepted  a  call  to 
the  First  Church  in  Boston,  where  a  large  majority 
favored  his  views ;  for  after  the  union  of  New  Haven 
with  Connecticut  he  was  unwilling  to  remain,  because 
these  new,  and  as  he  believed,  loose  practices  prevailed. 
For  a  similar  reason  Abraham  Pierson,  of  Branford, 
and  a  majority  of  his  people  removed  to  Newark, 
N.  J.,  in  the  spring  of  1666.  The  Stratford  Church 
was  divided  by  a  quarrel  over  the  same  subject,  and 
the  result  was  the  planting  of  a  new  town  at  Wood- 
bury. The  calling  of  Mr.  Davenport  to  Boston  resulted 
in  the  division  of  the  First  Church  there.     Twenty- 


THE  HALF-WAY  COVENANT.  165 

eight  male  members  withdrew,  who,  by  the  aid  of  an 
ex  parte  council,  formed  what  has  long  been  known  as 
The  Old  South,  May  12,  1669.  These  facts  are  given 
to  show  how  high  the  spirit  of  controversy  ran  ;  and 
it  was  especially  strong  in  Connecticut.  It  grew 
stronger  and  waxed  more  hot  till,  as  Dr.  Bacon 
says  [Eccl.  Hist,  of  Conn.,  p.  29],  "gradually  the 
Churches,  weary  of  contention,  fell  into  the  new  way 
for  the  sake  of  peace."  There  are  no  records  except 
the  list  of  baptisms  and  the  list  of  admissions,  to  show 
the  attitude  of  this  Church  upon  this  question.  But 
when  the  pastorate  of  Mr.  SaltonstalDbegan,  we  find 
that  the  new  way  had  gained  a  foothold. 

This  new  way  was  known  as  the  Presbyterial  way. 
The  Churches  were  gathered  in  New  England  upon 
the  theory  of  ' '  the  personal  regenerate  character  of 
all  the  members,"  which  was  known  as  the  Congrega- 
tional way.  Thomas  Hooker  stated  this  way  in  these 
words,  "visible  saints  only  are  fit  matter  appointed 
by  God  to  make  up  a  visible  church  of  Christ."  It 
was  at  this  point  that  the  Puritans  and  Separatists 
took  issue  with  the  prevailing  ecclesiastical  system  of 
England.  The  new  way,  says  Dr.  Bacon,  "  was  old 
in  the  old  world  but  new  in  New  England.  It  was 
the  system  of  all  national  churches,  and  therefore  of 
the  Presbyterian  party  in  the  Long  Parliament  and 
the  Westminster  Assembly.     It  was  what  Davenport 


166       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

called  the  '■  Parish  way' — a  sj^stem  under  which  the 
local  church,  as  a  covenanted  brotherhood  of  souls 
renewed  by  the  experience  of  God's  grace,  was  to  be 
merged  in  the  parish  ;  and  all  persons  of  good  moral 
character  living  within  parochial  bounds,  were  to 
have,  as  in  England  and  Scotland,  the  privilege  of 
baptism  for  their  households,  anji  access  to  the  Lord's 
Table."  [Eccl.  Hist,  of  Conn.,  pp.  28,  29.]  It  is  to 
be  understood  that  this  refers  to  persons  who  laid  no 
claim  to  regenerate  character.  It  was  a  complete 
setting  aside  of  Christ's  declaration  that,  unless  men 
are  born  again  they  can  not  enter  the  kingdom  of  God. 
Says  Dr.  George  Leon  Walker,  ''all  the  baptized 
persons  of  an  English,  German,  or  Genevan  Parish, 
were  accounted  members  of  the  there  existing  church, 
even  if  manifestly  destitute  of  Christian  character." 
This  was  the  abuse  from  which  our  fathers  fled  to 
these  shores,  to  set  up  here  a  state,  and  a  church,  in 
which  only  men  of  avowedly  Christian  experience  and 
character  should  have  a  voice.  It  obliterated,  so  they 
believed,  all  distinction  between  the  Church  and  the 
world.  It  did  not  come  over  on  the  Mayflower.  It 
was  a  later  importation.  It  so  seriously  threatened 
the  Churches  that,  in  1668,  the  legislature  of  Con- 
necticut appointed  four  ministers,  James  Fitch  of 
Norwich,  Gershom  Bulkeley  of  Wethersfield,  Joseph 
Eliot  of  Guilford,    and  Samuel  Wakeman  of  Fair- 


THE   HALF-WAY   COVENANT.  167 

field,  to  meet  at  Saybrook,  ''  to  consider  of  some 
expedient  for  our  peace,  by  searching  out  the  rule, 
and  thereby  clearing  up  how  far  the  Churches  and 
people  may  walk  together  within  themselves,  and  one 
with  another,  in  the  fellowship  and  order  of  the  Gos- 
pel, notwithstanding  some  various  apprehensions 
among  them  in  matters  of  discipline  respecting  mem- 
bership and  baptism."  At  least  Mr.  Bulkeley  was 
for  the  "  Presbyteriall  way,"  while  Mr.  Fitch,  and  Mr. 
Eliot  were  for  the  "  Congregational  way."  Their 
report,  which  they  made  in  1669,  was  one  of  those 
compromises  which  aggravated  rather  than  allayed 
the  controversy.  After  this  the  legislature  did  not 
meddle  with  the  matter.  Time  wrought  a  change 
which  brought  peace,  because  the  new  way  won  the 
field. 

This  controversy  grew  up  in  a  most  natural  manner. 
Parents,  who  were  in  full  communion  in  the  Church, 
offered  their  children  in  baptism,  in  the  full  belief 
that  they  were  included  in  the  covenant.  Nor  were 
they  without  warrant  of  Scripture  for  this  view.  The 
promises  included  the  children  ;  so  did  the  old  cove- 
nant. So  does  the  new.  John  Cotton  said,  ''  the 
same  covenant  which  God^nade  w4th  the  National 
Church  of  Israel  and  their  seed,  it  is  the  very  same 

*  *  *  which  the  Lord  maketh  with  any  Congre- 
gational Church  and  our  seed. ' '     That  is,  the  children 


168      EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

of  believers,  who  were  in  the  Church,  received  the 
rite  of  baptism  because  they  were  considered  as  with- 
in the  Church,  under  its  watch  and  care,  and  entitled 
to  it.  As  early  as  the  organization  of  the  First 
Church  in  Salem,  in  1629,  Mr.  fligginson  of  Salem, 
and  Mr.  Brewster  of  Plymouth  ''  did  agree  in  their 
judgements,  viz.  concerning  the  church-membership 
of  children  with  their  parents,  and  that  baptism  was 
a  seal  of  their  membership."  This  view  was  further 
confirmed  by  the  Synod  of  June,  1657,  which  held 
that  the  Church  had  a  certain  watch  and  care  over 
those  who  had  received  this  seal,  but  were  not  in  full 
communion.  '^  It  is  the  duty  of  infants  who  confed- 
erate in  their  parents,  when  grown  up  unto  years  of 
discretion,  though  not  yet  fit  for  the  Lord's  Supper, 
to  own  the  covenant  they  made  with  their  parents,  by 
entering  thereinto  in  their  own  persons  ;  and  it  is  the 
duty  of  the  church  to  call  upon  them  for  the  perform- 
ance thereof ;  and  if  being  called  upon,  they  shall  re- 
fuse the  performance  of  this  great  duty,  or  other- 
wise do  continue  scandalous,  they  are  liable  to  be 
censured  for  the  same  by  the  church."  [Cong.  Chs. 
of  Mass.,  p.  71.]  There  are  several  entries  upon 
our  records  which  read  like  a  compliance  with  this 
decision,  and  from  which  it  seems  that  the  Church 
exercised  the  right  of  discipline  in  the  case  of  men 
and  women   not  in   full  communion.     Only  on  their 


THE  HALF-WAY  COVENANT.  169 

coming  to  adult  age,  and  upon  approbation  of  their 
fitness,  persons  owned  the  covenant,  professed  faith 
in  Christ,  were  received  into  full  relations,  and  were 
admitted  to  the  Lord's  Supper.  This  view  of  the 
church  membership  of  baptized  children  was  advo- 
cated as  lately  as  1844,  in  an  elaborate  treatise  by 
Rev.  William  A.  Stearns,  then  pastor  of  the  Evan- 
gelical Congregational  Church,  Cambridgeport,  Mass., 
and  afterwards  President  of  Amherst  College.  These 
baptized  children  of  parents,  who  were  in  full  com- 
munion, were  held  to  be  in  the  Church  by  a  kind  of 
apostolic  succession ;  but  not  in  it  in  full  communion, 
so  as  to  be  admitted  to  its  full  privileges,  till  they 
could  claim  experience  of  the  new  birth,  and  had 
made  full  public  confession  of  their  faith. 

At  this  point  the  theory  seemed  to  some  to  prove 
more  than  was  claimed  or  even  admitted  by  those 
who  held  it.  Hence  arose  the  controversy  which 
-dragged  its  length  through  more  than  a  century  of 
the  ecclesiastical  life  of  New  England.  For  the 
question  naturally  arose  whether  such  persons,  who 
had  received  the  sign  and  seal  of  their  church  mem- 
bership, in  the  rite  of  baptism,  at  the  hands  of  their 
parents  who  were  in  full  communion,  had  the  right 
to  present  their  own  children  for  baptism.  A  further 
question  also  arose,  whether  such  persons,  being  in 
the  Church  by  their  birth  and  baptism,  should  also 


170       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

have  a  right  to  come  to  the  Lord's  Table,  without 
being  able  to  claim  the  experience  of  the  new  birth, 
provided  they  lived  orderly  and  outwardly  correct 
lives.  If  they  might  have  the  privilege  of  the  one 
Sacrament,  why  not  of  the  other  also  ?  The  step  was 
not  far  to  the  question  why  they  should  not  be  en- 
titled to  a  vote  in  the  affairs  of  the  Church.  It  was 
finally  decided,  however,  by  the  convention  of  June 
4,  1657,  that  persons  who  were  come  to  maturity, 
ought  ''  to  own  the  covenant  they  made  with  their 
parents,  by  entering  thereinto  in  their  own  persons." 
"  Yet  it  was  decided  that  while  the  children  of  those 
thus  owning  the  covenant  ought  to  be  admitted  to 
baptism,  they  themselves  ought  not  to  come  to  the 
Lord's  Table,  nor  vote  in  Church  affairs,  till  they 
had  made  a  profession  of  personal  regeneration." 
[Dunning.]  Instead  of  allaying  strife  the  result  of 
this  council  tended  to  foment,  and  prolong  it.  It  is 
not  our  purpose  to  call  the  logic  of  this  conclusion  in 
question.  But  it  is  difficult  to  see,  if  the  one  point  of 
baptism  were  yielded,  why  the  other  points  would  not 
follow,  and  why  those,  who  might  have  their  children 
baptized,  might  not  also,  for  the  same  reason,  come 
to  the  Lord's  Table,  and  have  a  voice  in  the  affairs  of 
the  Church.  In  fact,  such  came  to  be  the  result  in 
many  cases,  to  the  great  damage  of  the  Churches, 
which  became  filled  with  members  utterly  lacking  in 


THE   HALF-WAY   COVENANT.  171 

spiritual  life  and  Christian  character.  The  find- 
ing, or  rather  compromise  decision,  of  1657,  was  let- 
ting down  the  first  bar.  The  others  came  down  in 
succession,  till  often,  regenerated  character,  was  not 
required  as  essential  to  church  membership ;  only  an 
outwardly  correct  life.  The  battle  of  Unitarianism  in 
the  nineteenth  century  began  to  be  fought  during 
the  last  half  of  the  seventeenth  century. 

The  controversy  waxed  hotter  and  hotter,  nor  did 
it  cease  till  it  claimed,  and  in  many  cases  secured, 
full  Church  privileges  for  those  who  were  the  bap- 
tized children  of  the  Church,  without  exacting  of 
them  the  usual  Christian  experience.  They  formed 
a  kind  of  third  estate.  They  were  exemplary  in  their 
lives ;  they  helped  support  the  gospel ;  why  should 
they  not  come  to  the  Lord's  Table,  have  a  voice  in 
the  affairs  of  the  Church,  express  their  minds  in  the 
calling  of  a  pastor,  etc  ?  The  feeling  grew  so  strong 
that  in  1662  ''the  fourth  Synod,  which  met  at  Boston, 
passed  a  vote  which  reaffirmed  and  commended  the 
crude  expedient  of  the  Half-way  Covenant"  [Dr. 
Bacon]  ;  that  is,  on  presenting  their  children  for 
baptism,  they  were  to  make  a  certain  public  confes- 
sion of  Christian  faith  and  obedience,  which  was  not 
to  be  understood  as  implying  a  Christian  experience 
or  change  of  heart.  The  discussion  never  came  to  a 
definite  decision.     Churches  were  left  to  decide  their 


172       EARLY   HISTORY   OF  THE   FIRST   CHURCH. 

own  internal  practice.  But  lines  of  cleavage  were 
drawn.  In  1707  Rev.  Solomon  Stoddard,  of  North- 
ampton, Mass.,  the  grandfather  of  Jonathan  Ed- 
wards, preached  a  sermon  in  which  he  took  ground 
that  ''the  Lord's  Supper  is  a  converting  ordinance." 
The  sermon  provoked  sharp  and  unfavorable  discus- 
sion and  comment.  In  reply  he  published  his  '  'Appeal 
to  the  Learned;  being  a  Vindication  of  the  Right  of 
Visible  Saints  to  the  Lord's  Supper,  though  they  be 
destitute  of  a  Saving  Work  of  God's  Spirit  on  their 
Hearts."  These  "visible  saints"  were  the  offspring 
of  Christian  parents,  who  had  received  the  rite  of 
baptism,  and  inherited  the  relation  of  sonship  toward 
God.  There  are  abundant  evidences  that  this  Stod- 
dardean  plan  was  partially  at  work  in  this  Church 
before  it  was  promulgated  by  Mr.  Stoddard,  in  the 
case  of  those  who  would  ' '  conform  their  outward 
conduct  to  the  accepted  rules  of  Christian  morality." 
Says  Dr.  Bacon,  "  silently,  widely,  and  for  at  least  a 
quarter  of  a  century  the  practice  had  proceeded  the 
public  vindication  of  it." 

The  Churches,  which  were  thus  increased  in  mem- 
bership by  the  admission  of  persons  who  laid  no 
claim  to  regenerate  character,  grew  lax  in  discipline. 
The  morals  of  a  community  often  sank  to  so  low  an 
ebb  that  offences  against  social  purity  were  not  infre- 
quent.     Into  the   pulpits  came  men  who  could  lay 


THE   HALF-WAY   COVENANT.  173 

small  claim  to  a  spiritual  experience,  even  if  they  had 
been  converted.  Fruit  was  borne  in  a  scheme  of  jus- 
tification by  works.  The  cleavage  which  split  the 
Churches  of  New  England  asunder  in  the  early  part 
of  this  century  began  in  the  practices  of  the  last  half 
of  the  seventeenth  century. 

The  baptismal  question  was  a  burning  one.  It 
was,  in  fact,  paramount  to  every  other.  So  much 
stress  was  laid  on  it  that  men,  who  were  not  ready  to 
take  the  vows  of  God  upon  them,  esteemed  this  sign 
and  seal  of  the  covenant  as  of  the  utmost  importance 
to  their  children,  and  they  were  willing  to  go  half- 
way to  secure  it  for  them ;  forgetting  that  the  ordi- 
nance means  nothing,  and  secures  nothing  for  the 
subject,  unless  the  believing  faith  of  the  parent 
accompanies  the  act  of  consecration.  The  practice 
of  infant  baptism  seems  to  have  been  more  general 
than  in  some  later  periods,  in  which  the  people  of 
God  seem  to  have  forgotten  that  the  children  were 
included  in  the  covenant. 

The  spiritual  conditions  were  not  favorable  to  the 
promotion  of  deep  personal  piety,  nor  of  revivals  of 
religion.  There  were  no  awakenings  in  this  Church, 
nor,  indeed,  in  New  England,  worth  mention,  before 
1740.  '*  Into  these  conditions  the  preaching  of  Jon- 
athan Edwards  came  as  a  purifying  stream  from  a 
divine  fountain.''      [Dunning.]     Their  effect  on  this 


174      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Church  may  be  seen  in  the  fact  that  during  the  first 
half  century  of  its  existence  in  New  London  not  over 
two  hundred  were  received  into  its  membership,  and 
that  a  full  century  of  its  life  passed  without  a  reli- 
gious awakening. 

This  appropriately  introduces  to  the  next  pastorate, 
in  which  we  shall  find  the  Half-way  Covenant  in  full 
practice. 


IX. 

THE   ROGERENES. 

As  we  have  seen,  the  Rogerene  movement  began 
in  New  London  during  the  ministry  o£  Mr.  Brad- 
street.  But  it  became  a  prominent  religious  factor 
in  the  ministry  of  Mr.  Saltonstall.  Its  doctrines  and 
practices  were  more  sharply  defined,  and  began  to 
take  deeper  root  and  to  assert  themselves  more  posi- 
tively. As  it  was  the  first  break  in  the  nnity  of  reli- 
gious thought  and  worship  in  New  London,  and  as  its 
originators  and  adherents  so  vitally  affected  the  life 
of  the  Church  during  the  ministry  of  Mr;  Saltonstall, 
a  brief  account  of  this  sect  may  be  given  as  a  further 
introduction  to  his  pastorate. 

The  originator  of  the  family  in  New  London, 
whose  name  the  movement  came  to  bear,  was  James 
Rogers.  He  came  to  America,  it  is  supposed,  in 
1635,  when  twenty  years  of  age.  He  settled  in  Strat- 
ford, and  afterward  at  Milfofd,  where  he  joined  the 
Church  in  1652.  He  came  to  New  London  between 
1656  and  1660.  He  joined  this  Church  by  letter 
from  the  Church  in  Milford  in  1670,  soon  after  Mr. 


176       EARLY  HISTORY  OF   THE   FIRST   CHURCH. 

Bradstreet's   ordination.       He    soon    acquired   large 

property,  and  exerted  considerable  influence  in  both 

civil  and  ecclesiastical  affairs.     He  built  a  house  of 

stone  on  that  part  o£  Mr.  Winthrop's  house-lot  which 

was  next  the  Old  Town  Mill.     Mr.  Winthrop's  deed 

fixes  the  location.     It  is  found  in  Book  III,  p.  124, 

of   the    ancient   Town   Records,    is   dated   May    13, 

1660-61,  and  reads  as  follows: 

"  Know  all  men  by  these  presents  that  I  John  Winthrop  for 
lawful!  considerations  to  me  thereunto  moving  do  give,  grant, 
alienate,  confirm  and  make  over  unto  James  Rogers  of  New 
London,  bisket  Baker,  that  part  or  parcel  of  ground  on  which 
his  house  in  New  London  now  stands  containing  also  the  [il- 
legible] and  garden  plat  joining  to  said  house  as  now  lay  ex- 
cepting only  a  sufficient  landing-place  and  way,  or  passage 
which  is  left  common  that  to  go  to  and  from  the  grist  mill  by 
land  and  water,  this  said  way  [now  known  as  Mill  street]  being 
the  boundary  to  said  ground  thus  given  towards  the  west,  my 
own  land  without  the  garden  and  lot  to  be  the  bounds  eastward. 
The  street  [now  known  as  Winthrop  street]  between  my  or- 
chard and  the  said  grounds  the  bounds  next  northward,  the 
mill  cove  or  creek  the  bounds  to  the  southward." 

That  is,  the  town  dwelling  of  James  Rogers 
stood  on  the  piece  of  ground  between  Winthrop 
street  and  the  cove  and  east  of  Mill  street.  The 
Winthrops  afterwards  bought  the  ground  back.  The 
deed  makes  impossible  the  view  stated,  by  Miss  Caulk- 
ins,  that  Mr.  Rogers  lived  on  the  spot  where  the 
Winthrop  school  now  stands. 

Mr.  Rogers,  as  the  deed  specified,  was  a  baker.  He 
did  business  on  a  large  scale.     He  furnished  biscuit 


THE   ROGERENES.  177 

for  seamen,  and  for  the  colonial  troops.  Between 
1660  and  1670  he  had  a  greater  interest  in  the  trade 
of  this  port  than  any  other  person  in  the  town.  He 
had  large  landed  estates  on  Great  Neck,  at  Mohegan, 
several  house  lots  in  town,  and  a  large  tract  of  land 
on  the  east  side  of  the  river. 

He  had  a  numerous  progeny,  descending  from  his 
five  sons,  who  were  progenitors  of  as  many  distinct 
lines.  But  we  are  more  immediately  concerned  with 
his  third  son,  John,  who  was  the  direct  founder  of 
the  sect  which  still  bears  his  ancestral  name.  In 
1670  this  John  married  Elizabeth,  the  daughter  of 
Matthew  Griswold.  In  1674  he  and  his  brother 
James  embraced  Sabbatarian  views,  and  were  im- 
mersed. Jonathan  followed  in  1675,  and  the  father, 
James,  with  his  wife  and  daughter  Bathsheba,  in 
1676.  They  became  dissenters  from  the  Congrega- 
tional order  and  joined  the  Seventh  Day  Church  in 
Newport.  The  elder  James  was  an  upright  and  cir- 
cumspect man.     He  died  February  1687-8. 

As  the  government  of  Andros  was  paramount  in  New 
England  at  the  time,  his  will  was  probated  in  Boston. 
It  was  a  simple  document,  expressing  the  wish  that  his 
children  should  not  contend  over  his  property. 
''  What  I  have  of  this  world  I  leave  among  you,  de- 
siring you  not  to  fall  out  or  contend  about  it ;  but 
let  your  love  one  to  another  appear  more  than  to  the 


178      EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

estate  I  leave  with  you,  which  is  but  of  this  world." 
A  later  part  of  the  document  says,  ''if  any  difference 
should  arise,  &c.,  my  will  is  that  there  shall  be  no 
lawing  among  my  children  before  earthly  judges,  but 
that  the  controversy  be  ended  by  lot,  and  so  I  refer 
to  the  judgement  of  God,  and  as  the  lot  comes  forth, 
so  shall  it  be."  This  irenic  desire  of  the  father  was 
not  met,  for  the  children  were  soon  engaged  in  a  bit- 
ter controversy  respecting  boundaries,  in  which 
''earthly  judges"  were  obliged  to  interfere. 

His  will  further  says,  "and  for  your  comfort  I  sig- 
nify to  you  that  I  have  a  perfect  assurance  of  an 
interest  in  Jesus  Christ  and  an  eternal  happy  state  in 
the  world  to  come,  and  do  know  and  see  that  my 
name  is  written  in  the  book  of  life." 

In  1677,  on  account  of,..fsome|differences  with  cer- 
tain elders  of  the  Seventh  Day  Church,  from  Rhode 
Island,  John  Rogers  withdrew  from  the  Sabbatarians, 
and  advanced  notions  of  his  own.  He  assumed,  and 
performed,  the  ministerial  offices  of  baptizing  and 
preaching.  He  gained  a  few  disciples,  and  formed  a 
new  sect,  who  were  called  Rogerenes,  Rogerene 
Quakers,  or  Rogerene  Baptists — Rogerenes,  because 
they  were  followers  of  John  Rogers  ;  Quakers,  be- 
cause some  of  their  beliefs  were  in  harmony  with 
those  of  the  Friends ;  Baptists,  because  they  were 
immersionists. 


THE  ROGERENES.  179 

In  respect  to  most  of  the  Christian  doctrines  they 
were  orthodox.  They  held  to  salvation  by  faith  in 
Jesus  Christ,  to  the  Trinity,  to  the  necessity  of  the 
new  birth,  to  the  resurrection  of  the  just  and  the  un- 
just, and  to  an  eternal  judgment.  One  of  their 
peculiarities  was  an  e-^ndent  determination  to  be  per- 
secuted. By  their  defiance  of  the  laws  of  the  Colony, 
they  constantly  made  themselves  liable  to  fines  and 
imprisonment,  and  when  punished  for  their  misde- 
meanors they  called  it  persecution.  They  maintained 
obedience  to  civil  magistrates  in  all  but  matters  of 
conscience  and  religion.  A  town  rate  they  would 
pay  without  remonstrance,  but  they  rebelled  against 
being  taxed  for  a  minister's  salary.  They  regarded 
all  days  alike,  and  so  were  brought  into  conflict  with 
the  statutes  of  the  Colony  which  required  the  observ- 
ance of  Sunday.  For  while  they  often  met  for  relig- 
ious services,  on  the  first  day  of  the  week,  when  their 
service  was  ended  they  felt  free  to  labor  as  on  other 
days.  They  had  no  houses  set  apart  for  public  wor- 
ship. They  regarded  a  church-tower,  a  pulpit,  a 
cushioned  pew,  a  church,  a  salaried  minister  in  a  black 
suit  of  clothes,  with  peculiar  aversion.  They  did  not 
believe  in  taxation  for  the  support  of  the  institutions 
of  religion  ;  nor  in  administering  civil  oaths  ;  nor  in 
prayer  on  public  occasions  or  in  the  family ;  nor  in 
the  use  of  the  voice  in  prayer,  unless,  on  special  occa- 


180       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

sions,  the  Spirit  of  God  within  should  move  one  to 
audible  prayer  ;  nor  in  the  use  of  medicines  as  means 
for  the  recovery  of  health;  nor  in  any  civil  or  relig- 
ious rite  in  marriage. 

An  account  of  the  marriage  of  John  Rogers  and 
Mary  Ransford  will  best  state  their  views  as  to  the 
proper  method  of  entering  into  this  holy  alliance.  His 
first  wife,  Elizabeth  Griswold,  had  left  him,  a  divorce 
having  been  granted  her  by  the  legislature.  After 
living  alone  twenty-five  years,  he  married  himself  to 
his  maid  servant,  and  on  this  wise.  He  would  not  be 
married  by  any  minister  or  magistrate.  So  he  hit 
upon  the  following  course  of  procedure,  as  described 
by  his  son  :  ' '  They  agreed  to  go  into  the  County 
Court  and  there  declare  their  marriage ;  and  accord- 
ingly they  did  so ;  he  leading  his  bride  by  the  hand 
into  court,  where  the  judges  were  sitting,  and  a  mul- 
titude of  spectators  present ;  and  then  desired  the 
whole  assembly  to  take  notice,  that  he  took  that 
woman  to  be  his  wife ;  his  bride  assenting  to  what  he 
said,  whereupon  the  judge  (Wetherell)  ofEered  to 
marry  them  in  their  form,  which  he  refused,  telling 
them  that  he  had  once  been  married  by  their  author- 
ity, and  by  their  authority  they  had  taken  away  his 
wife  again,  and  rendered  him  no  reason  why  they 
did  it.  Upon  which  account  he  looked  upon  their 
form  of  marriage  to  be  of  no  value,  and  therefore  he 


THE   ROGERENES.  181 

would  be  married  by  their  form  no  more.  And  from 
the  court  he  went  to  the  governor's  house  (Fitz— 
John  Winthrop's)  with  his  bride,  and  declared  their 
marriage  to  the  governor,  who  seemed  to  like  it  well 
enough,  and  wished  them  much  joy,  which  is  the 
usual  compliment."  This  strange  scene  they  called 
marriage.  It  serves  to  show  their  views  and  prac- 
tices, and  how  they  were  accustomed  to  set  common 
law  at  defiance,  and  make  themselves  liable  to  its 
penalties.  Certainly  such  proceedings  would  not  be 
tolerated  now,  and  it  does  not  seem  that  they  were 
persecuted  simply  because  they  were  required  to  con- 
form their  conduct  to  the  laws  of  the  Colony. 

Not  only  did  they  hold  peculiar  views,  and  indulge 
in  unlawful  practices,  but  they  meant  that  others 
should  know  it.  They  resorted  to  various  ways  of 
showing  their  contempt  for  the  regular  ministry.  It 
is  said  that  John  Rogers  once  met  Dr.  Lord  at  the 
door  of  his  meeting  house  in  Norwich  Town,  and 
accosted  him,  as  he  took  ofE  his  hat  and  displayed  the 
ministerial  wig,  with  these  words,  "Benjamin,  Ben- 
jamin, dost  thou  think  that  they  wear  white  wigs  in 
heaven  ? ' '  On  another  occasion  he  sent  a  wig  to  a 
contribution  made  in  aid  ot  the  ministry.  For  this 
offence  he  made  this  candid  apology,  which  is  found 
in  the  town  book  : 


182       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

"Whereas  IJohn  Rogers  of  New  London  did  rashly  and 
unadvisedly  send  a  perewigg  to  the  contribution  of  New  Lon- 
don, which  did  reflect  dishonor  upon  that  which  my  neighbors 
ye  inhabitants  of  New  London  account  the  ways  and  ordi- 
nances of  God  and  ministry  of  the  word  to  the  greate  ofEence 
of  them,  I  doe  hereby  declare  that  I  am  sorry  for  sayde  action 
and  doe  desire  all  those  whom  I  have  offended  to  accept  this 
my  publique  acknowledgement  as  full  satisfaction.    27th,  1: 91. 

John  Kogers." 

It  was  contempt  cast  upon  Mr.  Saltonstall  for 
which  this  ample  apology  was  made. 

But  the  regret  expressed  was  only  a  temporary- 
emotion.  For  he  resumed  almost  immediately  his 
career  of  offence.  He  and  his  followers  felt  bound 
to  dissent  from  the  established  order,  from  the  com- 
monly received  opinions  and  practices,  and  from  the 
express  statutes  of  the  Colony,  and  that  too  in  a  way 
to  bring  upon  themselves  the  force  of  the  law.  In 
1676  the  fines  and  imprisonments  of  James  Rogers 
and  his  sons  for  profanation  of  the  Sabbath  began. 
For  this  and  similar  offences  they,  and  some  of  their 
followers  were  fined  repeatedly,  the  fine  being  at  first 
five  shilling,  then  ten,  then  fifteen.  At  the  June 
session  of  the  court  in  1677  seven  persons  were  fined 
£5.  In  September  the  court  ordered  that  John 
Rogers  be  called  to  account  every  month,  and  fined 
£5  each  time.  Others  of  the  family  were  dealt  with 
in  a  similar  way  for  blaspheming  the  Sabbath,  and 
for  calling  it  an  idol,  and  for  stigmatizing  the  clergy- 


THE   ROGERENES.  183 

men  as  hirelings.     Later  to  these  fines  was  added  the 
punishment  of  sitting  in  the  stocks  and  whipping. 

Not  only  did  they  disregard  the  Sabbath  and  God's 
express  command  to  keep  one  seventh  of  time  holy, 
they  also  were  determined  that  others  should  not 
observe  holy  time  in  peace.  Dr.  McEwen  says  that 
they  regarded  worship,  performed  on  the  Lord's 
Day,  as  a  species  of  idolatry  which  they  felt  called 
upon  to  oppose.  They  felt  it  to  be  their  special 
mission  to  destroy  priestcraft.  So  they  used  a  variety 
of  means  to  disturb  those  who  were  assembled  for 
worship  on  the  Christian  Sabbath.  They  were  ac- 
customed to  enter  places  of  worship  in  a  rude  and 
boisterous  way ;  to  engage  in  various  sorts  of  manual 
labor,  such  as  sewing  or  knitting,  during  the  service, 
in  order  to  interrupt  it.  They  sometimes  came  to 
church  and  behaved  in  a  most  unbecoming  manner. 
They  would  often  rise  up  in  worshipping  assemblies 
and  interrupt  the  preacher  and  call  him  a  hireling, 
accuse  him  of  making  merchandise  of  the  flock,  tell- 
ing the  people  that  they  were  sunk  in  the  mire  of 
idolatry,  and  entangled  in  the  net  of  Antichrist,  and 
calling  the  preacher  a  liar,  if  he  said  anything  which 
they  did  not  believe.  They  ^ven  went  so  far  as  to  rush 
into  church  and  interrupt  the  preacher  to  declare 
their  violations  of  the  laws  respecting  the  keeping  of 
holy  time.     Bathsheba  Fox,  a  sister  of  John  Rogers, 


184      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

went  openly  to  church  to  proclaim  that  she  had  been 
doing  servile  work  on  the  Christian  Sabbath.  John 
Rogers  went  with  her,  and  interrupted  the  preacher 
to  proclaim  a  similar  offence.  On  one  occasion  he 
trundled  a  wheel-barrow  into  the  porch  of  the  church 
during  divine  service.  For  this  he  was  arrested,  set 
in  the  stocks  and  imprisoned.  Probably  this  was  the 
very  thing  which  he  sought  to  bring  upon  himself  as 
his  testimony  against  what  he  called  the  errors  of  the 
times.  While  held  in  durance  he  hung  out  of  his 
window  a  board  which  had  the  following  proclama- 
tion: 

"I,  John  Rogers,  a  servant  of  Jesus  Christ,  doth  here  make 
an  open  declaration  of  war  against  the  great  red  dragon,  and 
against  the  beast  to  which  he  gives  power  ;  and  against  the 
false  church  that  rides  upon  the  beast :  and  against  the  false 
prophets  who  are  established  by  the  dragon  and  the  beast  ; 
and  also  a  proclamation  of  derision  against  the  sword  of  the 
devil's  spirit,  which  is  prisons,  stocks,  whips,  fines  and  revil- 
ings,  all  which  is  to  defend  the  doctrines  of  devils." 

This  would  all  have  been  harmless,  if  these  people 
had  not  so  persistently  crowded  their  sentiments  upon 
the  attention  of  others  in  a  way  not  to  be  disregarded. 
Thus  on  the  next  Sunday  after  writing  the  above, 
being  allowed  the  privilege  of  the  prison  limits,  he 
rushed  into  the  meeting  house  during  the  service, 
and  with  great  noise  and  violence  denounced  the 
minister  and  the  worship.  For  this  offence  Mr. 
Rogers  was  taken  to  Hartford  jail.     The  document 


THE   ROGERENES.  185 

providing  for  his  removal  was  dated  March  28,  1694, 
and  is  as  follows  : 

"Whereas  John  Rodgers  of  New  London  hath  of  late  set 
himself  in  a  furious  way  in  direct  opposition  to  the  true  wor- 
ship and  pure  ordinances,  and  holy  institutions  of  God,  as 
also  on  the  Lord's  day  passing  out  of  prison  in  the  time  of 
public  worship,  running  into  the  meeting  house  in  a  railing 
and  raging  manner,  as  being  guilty  of  blasphemy  ; " 

and  more  to  the  same  effect,  setting  forth  the  rea- 
sons for  more  rigorous  dealing  with  the  offender.  At 
Hartford  he  was  tried,  fined  £5  for  disturbing  public 
worship,  required  to  give  bond  of  £50  not  to  repeat 
the  offense,  and  was  seated  upon  the  gallows  fifteen 
minutes  with  a  halter  round  his  neck.  He  refused 
to  pay  the  fine  or  give  the  bond,  and  was  remanded 
to  jail,  where  he  was  kept  till  the  whole  length  of  his 
imprisonment  was  three  years  and  eight  months. 
During  his  term  of  confinement  an  attack  was  made 
upon  the  government  of  the  Colony  by  several  of  his 
followers,  reciting  that  ^'to  compel  people  to  pay  for 
a  Presbyterian  minister  is  against  the  laws  of  Eng- 
land; is  rapine,  robbery  and  oppression."  The  re- 
monstrants paid  for  this  attack  at  the  rate  of  £5 
each. 

These  people  were  dealt  witli  with  rigorous  sever- 
ity. But  what  was  the  magistrate  to  do  who  was 
sworn  to  keep  the  peace  t  And  what  shall  be  said  of 
their  violent  and   disorderly  conduct,  in  defiance  of 


186      EARLY  HISTORY   OP   THE   FIRST   CHURCH. 

the  rights  of  the  community?  They  felt  the  heavy 
hand  of  the  law,  but  they  had  themselves  principally 
to  thank.  Their  right  to  hold  their  peculiar  views 
was  not  questioned,  nor  were  they  punished  for  hold- 
ing them. 

It  is  said  by  his  followers  that  John  Rogers,  after 
embracing  the  views  which  he  preached,  made  him- 
self so  obnoxious  to  the  colonial  statutes  by  his  man- 
ner of  advocating  them,  that  he  spent  nearly  one- 
third  of  his  life  in  prison.  Writing  in  1706  he  said  : 
*'I  have  been  sentenced  to  pay  hundreds  of  pounds, 
laid  in  iron  chains,  cruelly  scourged,  endured  long 
imprisonments,  set  in  the  stocks  many  hours  together, 
&c."  His  son  states  that  his  father's  sufferings  con- 
tinued for  more  than  forty-five  years,  and  adds,  "  I 
suppose  that  the  like  has  not  been  known  in  the  king- 
dom of  England  for  some  ages  past."  There  can  be 
no  doubt  that  unreasonable  severity  was  shown  to  this 
man  and  his  followers.  Thus  he  was  fined  £5  "  for 
unlawfully  rebaptizing,"  and  was  publicly  ''  whipped 
fifteen  lashes"  for  creating  disturances  on  the  Lord's 
day  in  worshipping  assemblies  of  such  a  violent  nature 
that  several  women  fainted  away.  The  offence  was 
great;  the  punishment  was  severe.  Neither  could 
happen  now. 

John  Rogers  was  a  strong  man.  He  believed  what 
he  believed  with  a  strong  conviction.     The  steadfast- 


THE  ROGERENES.  187 

ness  with  which  he  and  his  followers  clung  to  their 
beliefs,  even  though  we  regard  them  as  fanatical,  can 
not  but  elicit  our  admiration.  But  the  difficulty  was 
that  they  refused  to  render  obedience  to  the  laws, 
and  refused  to  respect  the  rights  of  others  to  hold 
their  beliefs  in  peace,  and  be  protected  in  the  exer- 
cise of  their  privileges.  Their  views  made  them  a 
disturbing  element  in  the  community,  and  nothing 
was  left  for  the  magistrate  to  do  but  to  punish  their 
misdemeanors.  It  was,  doubtless,  a  mistake  for  the 
early  settlers  of  New  England  to  compel  conformity 
to  an  established  ecclesiastical  order ;  the  very  evil 
which  they  had  left  England  to  escape.  It  is  likely, 
too,  that  in  these  days  much  of  the  offending  of  the 
Rogerenes  would  have  been  passed  over  without  no- 
tice. It  may  be,  too,  that  prejudice  and  rumor  exag- 
gerated their  offences.  But  be  that  as  it  may,  they 
were  a  part  of  the  civil  order  which  they  were  bound 
to  regard. 

These  people  were  not  punished  for  their  beliefs, 
but  because,  as  Trumbull  says,  they  took  pains  to 
disturb  Christian  assemblies,  and  deprived  others  of 
their  right  to  worship  God  in  their  own  way.  Mr. 
Saltonstall  may  have  been  more  uniformly  rigorous 
than  other  magistrates.  But  he  tried  to  persuade 
them  to  desist  from  molesting  the  worship  of  their 
neighbors,  and  offered  them  generous  terms  which 


188      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

would  have  secured  liberty  of  conscience  and  convic- 
tion to  them,  and  lasting  peace  to  the  community. 
Says  John  Bolles,  "he  gave  his  word  that  to  persuade 
us  to  forbear,  if  we  would  be  quiet,  and  worship  God 
in  our  own  way  according  to  our  consciences,  he 
would  punish  any  of  their  people  that  should  disturb 
us  in  our  worship. ' '  When  it  is  said  that  Mr.  Salton- 
stall  was  rigorous  in  his  dealings  with  offenders,  it 
should  also  be  remembered  that  these  people  refused 
his  proposition  to  secure  to  them  the  same  rights  of 
worship  and  belief  which  others  enjoyed,  on  the  simple 
condition  that  they  would  desist  from  molesting  the 
worship  of  those  who  differed  from  them.  They 
refused  all  compromise,  and  insisted  on  pursuing 
their  riotous  methods.  It  was  not  their  fault  if  Mr. 
SaltonstalPs  pastorate  was  not  a  stormy  one.  The 
reputation  which  he  had  for  austerity  of  manner  and 
severity  of  spirit,  was  partly  due  to  the  rigorous 
measures  to  which  the  riotous  behavior  of  the  Roger- 
enes  drove  him. 

John  Rogers  was  in  trouble,  and  kept  every  one 
else  in  trouble  who  had  any  dealings  with  him,  till 
he  died,  October  17,  1721.  He  was  buried  on  his 
Mamacock  farm,  on  the  banks  of  the  Thames.  The 
sect  which  he  founded  has  always  had  its  home  in 
New  London  county.  It  is  said  that  their  numbers 
have  remained  about  the  same  as  at  the  beginning  to 


THE   ROGERENES.  189 

this  day.  The  violent  opposition  to  the  established 
order  which  they  manifested  at  the  first  seemed  to 
subside  after  the  death  of  their  founder.  With  the 
exception  of  a  year  and  a  half  during  the  ministry  o£ 
Mather  Byles,  they  seem  to  have  lived  peaceably  with 
all  men.  Their  bitter  hatred  of  a  paid  ministry,  and 
of  houses  of  worship  which  were  peculiar  to  Roger- 
enes  two  centuries  ago,  are  no  longer  true  of  them. 
The  principal  society  now  is  in  Ledyard.  The  fol- 
lowing is  from  the  pen  of  Rev.  John  Avery,  who  was 
pastor  in  Ledyard,  and  speaks  from  personal  knowl- 
edge : 

"The  Kogerene  Quakers  have  for  maoy  years  lived  in  the 
southeast  part  of  Ledyard,  and  have  thpre  constituted  a  com- 
munity quite  isolated  iu  some  respects  frf)m  the  people  dwell- 
ing about  them.  They  have  their  own  views  of  religion,  their 
own  meeting  house,  their  own  modes  of  worship,  their  own 
Sabbath  school,  and  their  own  ways  of  doing  things  generally. 
They  are  in  the  main  industrious,  peaceable  and  honest,  and 
inclined  to  let  other  people  have  their  own  ways,  provided 
that  other  people  will  let  them  have  theirs.  Formerly  they 
refused  to  have  anything  to  do  with  politics  ;  refused  to  go  to 
the  polls  to  vote  ;  refused  to  pay  taxes  ;  refused  to  bear  arms. 
Some  of  these  peculiarities  have  in  recent  years  been  partially 
laid  aside. 

"  In  the  War  of  the  Eebellion  some  of  their  young  men 
enlisted  as  soldiers,  and  several  laid  down  their  lives  in  their 
country's  service.  The  children  are  now  educated  in  the  pub- 
lic schools,  and  several  of  the  young  people  have  become  suc- 
cessful teachers.  Quite  a  number  of  their  young  men,  and 
young  women,  too,  have  married  into  other  than  Quaker  fam- 
ilies. The  result  of  this  has  been  that  considerable  numbers 
have,  in  a  measure,  at  least,  broken  away  from  the  Quaker  faith. 


190      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

"The  old-time  prejudice  against  churches  and  ministers, 
though  still  retained  by  some,  is  slowly  wearing  off  with  the 
rising  generation.  Whenever  a  marriage  ceremony  is  to  be 
celebrated,  generally  a  clergyman  is  called  in  to  officiate.  At 
funerals  also  a  minister  of  the  gospel  is  generally  requested  to 
take  charge  of  the  service.  They  are  strongly  opposed  to  war, 
and  have  for  many  years  been  putting  forth  strenuous  efforts 
to  promote  universal  peace  among  men."    *    *    * 

This  modern  picture  of  these  people  presents  them 

in  a  far  different  and  more  winsome  light  than  the 

history  of  their  earlier  years. 


X. 

GURDON   SALTONSTALL'S   PASTORATE. 
Nov.  25,  1691— Jan.  1,  1708. 


The  interval  between  the  death  of  Mr.  Bradstreet, 
and  the  coming  of  Mr.  Saltonstall,  was  occupied  with 
attempts  to  secure  a  pastor.  A  committee  was  ap- 
pointed November  19,  1683  as  follows:  "Voted 
that  Major  John  Winthrop,  Major  Edward  Palmes, 
Capt.  James  Avery,  Mr.  Daniel  Wetherell,  Mr. 
Christo  Christophers,  Tho.  Beebe,  Joseph  Coite,  John 
Prentis  Sen""'  Clemeant  Miner,  Charles  Hill,  are  ap- 
pointed a  committee  in  behalf  of  the  town  to  send  a 
letter  to  Capt.  Wayte  Winthrop  to  the  reverend  Mr. 
Mather  and  Mr.  Woollard  [Willard]  ministers  at 
boston  for  there  advice  and  counsell  in  attayneing  a 
minister  for  the  towne  to  supply  the  place  of  Mr. 
Bradstreet  deceased,  and  that  sd  Capt.  Winthrop 
shall  have  instructions  from  the  sd  committee  to  man- 
adge  that  affaire  w**"  them."  ^Not  until  June  of  the 
following  year  was  their  quest  successful,  when  the 
committee  reported  that  they  had  secured  the  services 
of  Mr.   Edward  Oakes  of    Cambridge,   Mass.     The 


192       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

town  voted  to  approve  the  acts  of  the  committee,  and 
to  give  Mr.  Oakes  a  salary  of  £100  a  year  "  for  so 
long  a  time  as  he  and  they  could  agree  together." 
Probably  this  was  the  Edward  Oakes,  who  graduated 
from  Harvard  college  in  the  class  of  1679,  and  who 
was  the  son  of  Rev.  Urian  Oakes,  who  had  been 
president  of  the  college.  He  preached  here  about  a 
year,  and  steps  were  taken  towards  his  settlement. 
But  the  people  were  not  unanimous  in  their  desire  to 
have  him  remain,  and  he  left  the  Church  and  the 
town.  It  is  said  that  he  died  young ;  probably  not 
long  after  his  departure  from  New  London. 

In  September,  1685,  shortly  after  Mr.  Oakes  had 
gone,  the  committee  secured  the  services  of  Mr. 
Thomas  Bar  net.  He  soon  arrived  on  the  ground 
with  his  family,  and  entered  upon  his  duties.  So  sat- 
isfactory were  his  services  that,  in  November  of  that 
year,  the  town  voted  to  accept  his  ministry.  Again 
December  26th  the  following  vote  was  passed  :  "  Mr. 
Thomas  Barnet  by  full  consent  none  contradicting 
was  accepted  by  the  inhabitants  to  be  their  minister.'^ 
In  other  words  he  received  an  unanimous  call  to  be 
the  pastor  of  the  Church.  The  vote  continues, 
"  Major  John  Winthrop  is  chosen  to  appear  as  the 
mouth  of  the  Town  to  declare  their  acceptance  of  Mr. 
Barnet."  '^  The  time  for  ye  solemnity  of  Mr.  Bar- 
net's  admittance  to  all  ministerial  offices  is  left  to  the 


193 

direction  of  Mr.  Barnett  and  the  townsmen  to  ap- 
point the  day."  For  some  unknown  reason  he  was 
never  ordained,  and  his  ministry  here,  after  a  brief 
period  came  to  an  end.  His  name  does  not  appear 
again  on  the  records,  save  in  a  bill  for  sixteen  shil- 
lings, presented  by  Jonathan  Prentis,  ''  for  going 
with  Mr.  Barnett  to  Swansea."  Why  an  arrange- 
ment which  promised  so  well,  and  was  so  mutually 
satisfactory,  fell  through,  is  nowhere  explained.  He 
was  an  English  clergyman,  and,  like  Mr.  Peters  and 
Mr.  Blinman,  had  been  ejected  from  his  living,  and 
driven  from  England  for  non-conformity,  by  the  rig- 
orous measures  which  followed  the  restoration  of  the 
house  of  Stuart  to  the  throne.  Like  Mr.  Peters  he 
may  have  been  recalled  to  England.  This  would  ex- 
plain his  sudden  departure  from  New  London.  His 
ministry  extended  into  1686,  and  may  have  occupied 
a  considerable  portion  of  it. 

June  22,  1687,  the  town  was  again  assembled  to 
deliberate  upon  the  question  of  the  ' '  best  ways  and 
means  for  procuring  an  able  minister  of  the  gospel." 
A  committee  of  seven,  with  Hon.  Fitz-John  Win- 
throp  at  its  head,  was  chosen.  After  a  few  months 
they  secured  the  services  of  Mr.  Gurdon  Saltonstall, 
a  young  man,  of  great  promise,  who  had  graduated 
from  Harvard  college  three  years  and  a  half  before. 
This  young  man  came  to  New  London  upon  the  invi- 


194      EARLY   HISTORY  OF   THE  FIRST   CHURCH. 

tation  of  the  committee,  and  preached  during  the 
winter  of  1687-8  with  so  ^reat  acceptance  that  he 
soon  won  all  the  hearts  and  votes  of  the  people. 
Consequently  in  May,  1688,  he  received  an  unani- 
mous request,  by  vote  of  the  town,  to  continue  among 
them  in  the  work  of  the  ministry.  That  is,  he  re- 
ceived a  call  to  settle  in  the  pastorate  of  the  Church. 
They  promised  to  give  him  due  encouragement ;  which 
doubtless  meant  ample  pecuniary  support.  The 
amount  of  the  salary  is  not  given ,  but  it  was  probably 
not  less  than  had  been  paid  his  predecessor — '^  £120 
a  year  in  provision  pay." 

The  call  was  accepted.  For  the  town  voted  that 
''  on  his  return  from  Boston,  whither  he  is  shortly 
going,  they  will  proceed  to  have  him  ordained.''  For 
some  unknown  reason  his  ordination  did  not  take 
place  till  November  25,  1691.  The  interval  between 
this  event  and  the  death  of  Mr.  Bradstreet,  in  August, 
1683,  was  over  eight  years.  But  he  continued  to 
preach  after  he  came  till  he  was  ordained,  so  that  the 
actual  interval  between  the  two  ministries  was  but  a 
little  over  four  years.  His  ministrations  met  with 
universal  acceptance,  as  appears  from  the  fact 
that  the  vote  of  May,  1688,  accepting  his  ministry, 
or  calling  him  to  the  pastorate,  was  repeated  June  7, 
1689.  Evidently  the  reason  for  delay  in  his  ordina- 
tion was  with   himself.     For  August  25,  1691,  at  a 


saltonstall's  pastorate.  195 

town- meeting,  at  which  sixty-five  persons,  who  were 
heads  of  families,  were  present,  the  votes  of  1688 
and  1689  were  reaffirmed,  and  a  committee  was  ap- 
pointed to  make  arrangements  with  Mr.  Saltonstall 
for  his  ordination,  and  it  was  ''  voted  that  Hon.  Major 
General  John  Winthrop  is  to  apj^ear  as  the  mouth  of 
the  Town  at  Mr.  Saltonstall's  ordination,  to  declare 
the  Town's  acceptance  of  him  to  the  ministry." 

In  the  records  of  the  Church  is  this  entry,  "  Nov. 
19,  '91,  G.  Saltonstall  was  received  into  this  Church." 
He  is  the  only  pastor  whose  name  appears  on  its  list 
of  members,  till  Rev.  Edward  W.  Bacon.  Six  days 
later,  November  25,  the  following  minute  was  entered 
on  the  records  in  Mr.  Saltonstall's  hand,  ''The  rec- 
ords of  the  Church  kept  by  G.  Saltonstall  from  Nov. 
25,  1691,  who  was  on  that  day  ordained  minister 
there  by  Mr.  Eliot  and  Mr.  Timothy  Woodbridge." 
Rev.  Joseph  Eliot,  of  Guilford,  and  Rev.  Timothy 
"Woodbridge,  of  Hartford,  are  probably  the  men 
referred  to.  Thus  at  the  age  of  twenty-six  years, 
lacking  four  months,  Gurdon  Saltonstall  became  pas- 
tor of  the  First  Church,  which  office  he  held  and 
filled  with  great  ability  till  he  was  chosen  Governor  to 
succeed  his  distinguished  parishioner,  the  Hon.  Fitz- 
John  Winthrop. 

He  filled  so  large  a  place,  and  was  so  conspicuous 
a  figure  in  the  history  of  this  Church,  the  town  and 


196        EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

the  Colony,  that  we  may  pause  here  to  enquire  who 
he  was  and  from  whom  he  was  descended.  His 
great-grandfather  was  Richard  Saltonstall,  Sr.,  who 
was  born  at  Halifax,  England,  in  1586,  and  was 
nephew  of  Sir  Richard  Saltonstall,  who  was  at  one 
time  Lord  Mayor  of  London.  He  was  also  one  of  the 
original  patentees  of  the  Connecticut  Colony,  of 
which  his  great-grandson  was  to  be  Governor.  He 
came  to  Massachusetts  with  John  Winthrop,  Sr.,  as 
his  assistant,  in  1630.  He  returned  to  England  the 
next  year,  where  he  filled  several  important  positions 
under  the  Crown.  In  1644  he  was  sent  as  an  ambas- 
sador to  Holland.  In  1649  he  was  one  of  the  judges 
of  the  court  which  passed  sentence  of  death  upon  the 
Duke  of  Hamilton,  Lord  Capel  and  others  for  high 
treason.  He  died  in  England  in  1658,  at  the  age  of 
seventy-two. 

His  son  Richard,  Jr.,  the  grandfather  of  Gurdon, 
was  born  in  Yorkshire,  England,  in  1610.  He  en- 
tered the  University  of  Cambridge  in  1627,  at  the 
age  of  seventeen.  As  he  came  to  Massachusetts 
with  his  father  in  1630,  he  evidently  did  not  com- 
plete the  full  course  of  four  years  at  the  University. 
He  settled  in  Ipswich,  Mass.,  where  he  resided  till 
1672,  when  he  returned  to  England,  where  he  died 
April  29,  1694. 

His  son  Nathaniel,  the  father  of  Gurdon,  a  council- 


saltonstall's  pastorate.  197 

lor  of  some  note,  was  born  at  Ipswich,  Mass.,  in 
1639.  He  was  graduated  from  Harvard  College  in 
1659.  He  settled  in  Haverhill,  Mass.,  where  he  died 
May  21,  1707. 

His  son,  Gurdon  Saltonstall,  was  born  at  Haver- 
hill,  March  27,  1666.  He  appears  to  have  entered 
Harvard  College  at  the  age  of  fourteen.  For  he 
graduated  in  1684,  at  the  age  of  eighteen.  He 
studied  theology  rather  than  the  law,  which  was  the 
profession  of  his  father.  Probably  he  pursued  his 
theological  course  under  the  tutelage  of  some  clergy- 
man, since  there  were  no  schools  of  the  prophets. 
He  had  the  best  of  blood  in  his  veins.  By  birth  he 
was  an  aristocrat.  He  got  his  name,  Gurdon,  from 
his  grandmother,  who  was  Muriel  Gurdon.  Lucy 
Downing  wrote  from  Watertown,  Mass.,  to  John 
Winthrop,  Jr.,  June  22,  1638,  as  follows:  ''Last 
night  Mr.  Gurden  came  to  me  to  desire  my  house  for 
his  lodging,  and  his  daughter  is  to  be  married  next 
week  to  Sir  Richard  Saltonstall's  son."  This  young 
pastor  of  the  First  Church  of  Christ  gave  promise  of 
a  distinguished  career,  which,  as  we  shall  see,  was 
amply  fulfilled. 

As  introducing  the  story  of  this  pastorate,  two  or 
three  facts  may  be  noticed.  The  question  of  secur- 
ing the  minister's  salary  was  a  perplexing  one.  It 
had  been  raised  by  assessing  the  ''minister's  rates  " 


198       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

upon  the  grand  list.  This  had  become  so  odious  that 
an  attempt  was  made  about  this  time  to  secure  it  by 
voluntary  subscription.  A  paper  was  circulated. 
One  hundred  and  five  subscriptions  were  obtained, 
embracing  names  scattered  over  the  whole  township, 
*'  from  Nahantic  Bay  to  Mystic,  and  from  Poquetan- 
nuck  to  the  Sound."  Only  £57  were  pledged.  The 
sum  was  entirely  insufficient,  and  the  plan  was  aban- 
doned. 

The  Bradstreet  meeting  house  had  not  been  fur- 
nished with  seats  as  late  as  1690.  In  that  year  a  levy 
was  made  for  the  purpose  of  completing  the  interior 
of  the  building.  A  committee,  consisting  of  the 
townsmen,  or  selectmen,  with  Ensign  Clement  Miner, 
and  Sergeant  Thomas  Beeby,  was  then  appointed  to 
assign  seats.  This  was  sometimes  an  affair  of  no 
small  magnitude.  In  doubtful  cases  of  precedence 
it  was  often  necessary  for  the  town  to  interfere  and 
decide  between  two  contending  parties.  At  this  time 
but  one  case  was  reported  for  adjustment.  The  vote 
stands  as  follows:  ''Joseph  Beck  with  having  paid 
40s.  towards  finishing  the  meeting  house,  is  allowed 
a  seat  in  the  4th  seat,  and  his  wife  also  in  the  4th 
seat,  on  the  woman's  side."  Similar  votes  at  later 
periods  show  that  this  supervision  of  the  town  contin- 
ued for  a  considerable  time.  The  vote  was  always 
mandatory;    sometimes    peremptory.     With   a    law 


SALTONST all's  PASTORATE.  199 

making  attendance  upon  the  services  o£  the  Church 
obligatory,  and  with  the  town  to  say  how  much  a  man 
should  pay  and  where  he  should  sit,  there  ought  to 
have  been  little  solicitude  about  an  audience,  no  anx- 
iety lest  men  should  quarrel  over  the  possession  of  a 
given  pew,  and  no  fears  about  the  finances  of  the 
Church.  However,  it  does  not  seem  to  have  been 
any  smoother  sailing  then  than  now. 

The  entrance  of  Mr.  Saltonstall  upon  his  duties  as 
pastor  of  the  Church  was  signalized  by  the  purchase 
of  a  large  brass  bell,  for  which  the  sum  of  £25  cur- 
rent money  was  paid.  This  was  the  first  bell  in  the 
town,  and  in  New  London  county.  It  took  the  place 
of  the  drum,  which  had  hitherto  called  the  people 
together  for  public  worship  and  town  meeting. 
William  Chapman  was  the  sexton.  To  his  annual 
salary  of  £3,  forty  shillings  were  added  as  compensa- 
tion for  ringing  the  bell. 

"When  Mr.  Saltonstall  came  to  New  London  the 
colonies  were  full  of  alarm,  because  of  the  ambitious 
attempts  of  Sir  Edmund  Andros  to  deprive  them  of 
their  liberties.  The  career  on  which  the  young  pastor 
entered  at  his  ordination  was  not  a  thornless  one. 
From  the  day  when  he  was  made  the  minister  of  the 
Church,  till  the  day  when  he  died  as  Governor  of  the 
Colony,  he  encountered  difficulties  and  oppositions 
which  were  calculated  to  try  the  stuff  of  which  he 


200      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

was  made.  How  well  he  stood  the  test,  the  story  of 
his  life  will  tell. 

Upon  coining  to  New  London,  assisted  by  a  gratu- 
ity voted  him  by  the  town,  he  bought  a  lot,  and  built 
a  house  for  himself  on  Main  street,  nearly  opposite 
the  bridge  leading  across  the  cove  to  East  New  Lon- 
don. Like  himself  his  dwelling  was  conspicuous,  at 
least  for  situation.  The  meeting  house  in  the  town 
square  was  not  far  back  of  his  dwelling.  His  lot  was 
bounded  in  the  rear  by  the  Codner  highway,  or  '^  old 
pathway  leading  from  the  meeting-house  to  the  mill." 
This  had  been  closed,  but  was  reopened  by  the  town 
for  his  convenience.  This  reopened  pathway  is  now 
known  as  '^  Stony  Hill."  A  gate,  opening  into  it 
from  his  grounds,  brought  him  within  a  few  rods  of 
the  church.  A  chronicler  of  those  times  relates  that 
he  might  be  seen,  on  a  Sunday  morning,  issuing  from 
this  garden  gate,  in  the  rear  of  his  house,  and  ascend- 
ing the  steep  declivity,  with  slow  and  majestic  step, 
to  the  meeting  house,  with  his  wife  by  his  side,  while 
his  three  sons  and  four  daughters,  followed  by  the 
household  servants,  brought  up  the  rear.  The  pro- 
cession was  specially  imposing  after  he  became  Gov- 
ernor of  the  Colony. 

After  his  death,  his  son,  General  Gurdon  Salton- 
stall,  continued  his  father's  procession  to  the  house 


SALTON stall's   PASTORATE.  201 

of  God  on  the  hill;  only  his  retinue  of  sons  and 
daughters  was  fourteen. 

The  Church  received  no  accessions  between  the 
death  of  Mr.  Bradstreet  and  the  ordination  of  Mr. 
Saltonstall.  In  the  interval  of  eight  years  the  mem- 
bership decreased  from  about  seventy  to  thirty- three. 
During  his  ministry  one  hundred  and  forty-one  were 
admitted  into  the  Church,  whose  names  are  given  on 
the  list.  This  is  not  a  large  number — less  than  ten  a 
year.  But  when  we  consider  the  facts  the  number 
gains  in  significance.  The  population  of  those  days 
was  sparse,  and  there  were  fewer  people  from  whom 
to  recruit  the  ranks  of  the  Church.  The  Half-way 
Covenant,  with  its  disastrous  effects  upon  the  spirit- 
ual life  of  the  Church,  was  in  full  practice.  The 
Rogerene  movement  had  gained  full  force.  The  era 
of  modern  revivals  had  not  yet  dawned.  Not  until 
half  a  century  later  did  a  great  awakening  visit  the 
Churches  of  New  England.  In  view  of  all  the  facts 
we  must  regard  the  number  of  accessions  as  far  from 
small. 

At  the  date  of  his  ordination  Mr.  Saltonstall  made 
this  entry  on  the  records  of  the  Church  :  "  Nov.  25, 
1691.  Names  of  members  in  full  communion."  He 
then  gives  the  following  list  of  persons  who  composed 
the  Church  on  the  day  when  he  became  its  pastor : 


202      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

Captain  Jas.  Averj'^  and  wife.  Mrs.  Mannering. 

Captain  Witherell.  Mrs.  Ann  Latimer. 

William  Douglass  and  wife.  Widow  Leister. 

John  Stebbins.  Neh.  Smith's  wife. 

Ensign  C.  Miner.  Sarah  Tyrrell. 

David  Caulkins.  Mrs.  Dennis. 

David  Leister  and  wife.  Joseph  Becket's  wife. 

Dea.  Joseph  Coite  and  wife.  Widow  Hempstead. 

Robert  Douglass  and  wife.  Lydia  Bayley. 

Captain  James  Avery.  Mrs.  Starr, 

Thomas  Avery  and  wife,  Joseph  Morgan's  wife, 

Goodwife  Comstock,  Mary  Sherwood. 

Goodwife  Dart.  Goodwife  Geeres. 

Mrs.  Elizabeth  Harris.  G.  Saltonstall. 

Thus  the  total  membership  at  the  opening  of  his 
pastorate  was,  including  himself,  thirty-four — twelve 
males  and  twenty-two  females.  Then  follow  the  one 
hundred  and  forty-one  names  of  those  who  were  added 
between  November  25,  1691,  and  August  3,  1707, 
when  the  last  admissions  during  his  ministry  were 
recorded. 

But  there  are  entries  among  the  records  of  baptism 
which  seem  to  show  that  several  other  names  should 
be  put  upon  the  list.  For  example,  ''February  4, 
1694,  Mr,  Truman's  daughters,  they  both  professing 
faith  in  Christ,"  were  baptized  Mary  and  Ann. 
These  were  probably  the  daughters  of  Joseph  Tru- 
man, who  came  to  New  London  in  1667.  February 
18  of  the  same  year  it  is  recorded  that  ''  Mr.  Ashby's 
2  daughters  made  a  profession  of  faith,  owned  the 
covenant   and   were    baptized  j    the  one   Mary,   the 


SALTONST all's  PASTORATE.        203 

other  Hannah."  These  were  the  daughters  of  Mr. 
Anthony  Ashby.  Miss  Caulkins  says  that  *'  his  two 
daughters,  Mary  and  Hannah,  united  with  the  church 
in  1694."  The  record  of  their  baptism  is  the  only 
one  which  tells  that  they  were  received  into  the 
Church.  There  are  some  reasons  for  believing  that 
it  was  so  meant.  If  they  were  received  into  the 
Church,  so  were  the  daughters  of  Mr.  Truman,  of 
whom  the  same  record  was  made.  To  profess  faith  in 
Christ,  and  at  the  same  time  to  be  baptized,  is  now 
equivalent  to  joining  the  Church  on  the  part  of  one 
who  was  not  baptized  in  infancy. 

There  are  several  entries  like  the  following :  '  'Sam- 
uel Rogers,  son  of  Joseph,  owned  the  covenant,  and 
was  baptized  Samuel."  But  these  differ  from  the 
foregoing,  in  that  the  person  is  not  said  to  have  pro- 
fessed faith  in  Christ.  It  was  Mr.  SaltonstalPs  cus- 
tom to  baptize  adults  who  did  not  at  the  time  make 
public  profession  of  faith  and  join  the  Church.  Mr. 
Samuel  Rogers  joined  the  Church  April  9,  1699,  four 
years  after  his  baptism. 

May  26,  1695,  this  entry  was  made:  "  Bro. 
David's  Indian  Jane  made  profession  of  the  Christian 
faith,  and  taking  hold  of  the'  covenant  was  baptized 
Jane."  "  April  23,  1699,  John  Young  made  pro- 
fession of  the  Christian  faith  owned  the  covenant 
&   was    baptized."     ''December    22,    1700,    John 


204      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Christophers  made  a  confession  of  the  faith  owned 
the  covenant  and  was  baptized  John  ;  his  wife  owned 
the  covenant  also  ;  they  had  at  the  same  time  their 
daughter  baptized  EHzabeth."  He  is  recorded  as 
having  joined  the  Church  about  a  year  later,  Novem- 
ber 15,  1701.  June  29,  1701,  ''  George  Way  owned 
the  covenant  and  was  baptized  himself  and  admitted 
to  the  Lord's  Table,  and  also  had  his  children  bap- 
tized.'' He  is  recorded  as  having  been  received  into 
the  Church  a  little  later.  But  in  his  case,  aod  that  of 
Mr.  Christophers  the  confession  of  faith  ended  in 
complete  Church  membership.  There  may  have 
been  reasons  for  the  delay  which  would  fully  explain 
it.  "James  Rogers,  son  of  James,  made  profession 
of  the  Christian  faith,  ov/ned  himself  under  the  bond 
of  the  covenant  of  grace,  and  thereupon  was  bap- 
tized." ''December  28,  1701,  Mary  Covel  professed 
publicly  the  faith,  owned  the  covenant,  and  was  bap- 
tized." ''February  1, 1702,  Elleph  Chappell  made  pro- 
fession of  faith  and  repentance  and  was  baptized." 
"  March  8,  1702  Ellenor  Jennings  made  profession  of 
the  Christian  faith  and  was  baptized. "  "  June  7,  1702 
Rice's  child"  was  baptized  "his  wife  being  in  full 
communion  with  the  church."  Her  name  does  not 
appear  on  our  printed  list ;  but  this  must  be  an 
oversight,  as  the  above  entry  points  to  her  member- 
ship in  it.     "October  25,  1702,  Hannah  Bahr  and 


saltonstall's  pastorate.  205 

Mercy  Manwaring  made  profession  of  faith  and  were 
baptized. ' '  '  'August  27,  1704  Mary,  a  mulatto,  living 
at  Jonas  Green's,  professed  faith  in  Christ,  owned 
the  covenant  and  was  baptized."  ''June  2,  1706, 
Thomas  Willee  made  profession  of  faith,  owned  the 
covenant,  and  was  baptized."  These  cases  differ 
from  the  usual  formula  of  the  Half-way  Covenant,  in 
the  statement  that  the  candidate  made  public  profes- 
sion of  faith  in  Christ. 

Mrs.  Rice  was  a  member  in  full  communion  say 
the  records.  Mr.  George  Way  and  Mr.  John  Chris- 
tophers were  also.  If  their  making  profession  of 
faith  in  Christ  ultimately  meant  Church  membership, 
there  would  seem  to  be  good  reason  for  saying  that  a 
similar  entry  pointed  to  the  same  Church  relations  in 
the  case  of  Mary  and  Ann  Truman,  of  Mary  and 
Hannah  Ashby,  of  brother  David's  Indian  Jane,  of 
John  Young,  of  Mary  Covel,  of  Elleph  Chappell,  of 
Elleanor  Jennings,  of  Hannah  Bahr,  of  Mercy  Man- 
warring,  of  Mary  the  mulatto  who  lived  at  Jonas 
Green's,  and  of  Thomas  Willee,  of  each  of  whom 
it  is  recorded  that  they  made  profession  of  the  Chris- 
tian faith,  owned  the  covenant  and  were  baptized. 
It  is  true  that  the  practices  of  the  times  were  some- 
what loose,  and  too  much  stress  is  not  to  be  laid  on 
entries  like   these  just  quoted.     Nevertheless,  such 


206      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

records  now  would  signify  that  the  person  was  re- 
ceived into  the  Church.  Therefore  we  beHeve  that 
these  fourteen  names  should  be  added  to  the  list  of 
those  whom  Mr.  Saltonstall  received  into  full  commu- 
nion, after  November  25,  1691,  making  the  whole 
number  154. 

Several  records  of  baptism  are  worth  noticing,  as 
showing  the  custom  of  the  times.  They  point  unmis- 
takably to  the  practice  of  the  Half-way  Covenant. 
''December  29,  1691,  Mr.  Richard  Christophers 
owned  the  covenant,  and  had  his  children  baptized." 
He  did  not  become  a  member  in  full  communion  till 
March  12,  1693.  "October  4,  1692,  the  son  of 
Adam  Pickett,  named  John,"  was  baptized,  "and 
committed  to  the  care  of  his  grandfather,  Daniel 
"Wetherell . "  "  February  4,  1694,  Sampson  Horton's 
children"  were  baptized  "on  the  right  of  his  wife." 
She  was  not  a  member  here,  but  may  have  been  else- 
where. There  are  nearly  one  hundred  entries,  made 
by  Mr.  Saltonstall,  which  say  that  certain  persons 
who  were  not  in  full  communion,  owned  the  covenant, 
and  had  their  children  baptized  or  were  baptized 
themselves.  April  12,  1696,  a  man  from  Norwich, 
whose  name  is  not  gii^eu,  had  a  child  baptized  Mary, 
"his  wife  being  a  child  of  the  church  here,  and 
owning  the  covenant."  A  number  of  entries  are 
made  in  which  men  had  children  baptized  on  the 


saltonstall's  pastorate.  207 

wife's  account  who,  as  is  sometimes  stated,  was  in 
full  communion.  The  following  entry  is  also  sug- 
gestive of  a  practice  of  those  times.  September  29, 
1706,  ''John  Stedman's  children  being  presented  by 
their  grandmother  John  Fox's  wife,"  who  joined  the 
Church  in  1691.  The  following  records,  September 
20,  1702,  present  still  another  phase  of  the  baptismal 
question,  and  show  how  earnestly  it  was  coveted  for 
the  children.  ''The  wife  of  Mr.  Ray  being  Mr. 
Man  waring' s  daughter  and  baptized  here  owned 
the  covenant  and  had  her  three  children  bap- 
tized." "The  wife  of  Mr.  Wilson  being  Mr.  Man- 
waring' s  daughter,  and  baptized  here  owned  the 
covenant  and  had  her  child  baptized."  These  are 
clear  cases  of  the  practice  of  the  Half-way  Covenant, 
and  show  that  the  baptized  children  of  the  Church 
were  considered  as  within  its  pale,  and  entitled  to 
some  of  its  privileges.  Men  who  were  under  censure 
were  allowed  to  have  their  children  baptized  in  the 
right  of  their  wives.  Thus  May  26,  1700,  James 
Avery,  Jr.'s,  child  "in  right  of  his  wife,  he  being 
under  offence, ' '  Persons  who  were  guilty  of  gross  sins 
were  not  allowed  to  present  themselves  or  their  children 
for  baptism  under  the  Half-way  Covenant  even,  until 
they  had  made  public  acknowledgement  of  their  sin 
and  professed  repentance  therefor.  Thus  it  is  re- 
corded that  Esther  Swaddles,  who  was  not  a  mem- 


208      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

ber  of  the  Church  at  any  time,  ^ '  having  before  ^iven 
satisfaction  to  the  Church  for  her  sin  of  fornication, 
owned  the  covenant  and  was  baptized." 

Mr.  Saltonstall's  record  of  baptisms  includes  over 
five  hundred  and  seventy  names.  Most  of  them  are 
those  of  children ;  some  are  those  of  adult  persons 
who  under  the  usages  of  the  times  were  admitted  to 
the  rite  of  baptism  without  entering  into  full  cove- 
nant relations  with  the  Church.  The  record  of  bap- 
tisms begins  December  6,  1691,  '^  Daniel  Leister's 
child  Thomas,"  and  ends  December  1,  1707  ''Rich- 
ard Codner's  child  Elizabeth,  George  Way's  child, 
Mehitable." 

He  was  the  first  to  perform  the  marriage  ceremony 
in  New  London  as  a  clergyman.  He  recorded  thirty- 
seven  instances  in  which  he  officiated  on  such  occa- 
sions. The  list  is  introduced  as  follows  :  '*  A  record 
of  Marriages  commencing  March  31,  1697  contain- 
ing the  Persons  who  were  married  by  me  Gurdon  Sal- 
tonstall."  The  first  record  is,  ''March  31,  1697  Icha- 
bod  Sayre  son  of  Francis  Sayre  of  Southampton  on 
Nassau  Island  was  married  to  Mary  Hubbart  of  New 
London  in  Connecticut. ' '  The  last  record  is  ' '  Decem- 
ber 1707  Thomas  Beeby  and  Anna  Hobson  both  of 
New  London." 

In  1694  an  event  of  a  serious  nature  took  place. 
July  11  a   vote  was  taken  by  the  town  to  proceed 


SALTONST all's  PASTORATE.        209 

forthwith  to  build  a  new  meeting  house,  ''  and  that  a 
rate  of  twelve  pence  on  the  pound  be  made  for  it. 
Capt.  Wetherell,  Mr.  Pygan,  Capt.  James  Morgan, 
Lt.  James  Avery,  Mr.  John  Davie,  Serg*-  Nehemiah 
Smith,  Ensign  John  Hough,  and  Richard  Christo- 
phers" were  ''  chosen  a  committee  to  agree  with  the 
workmen  for  building  the  house,  and  managing  the 
whole  concern  about  it."  This  is  all  the  record  we 
have  to  tell  us  that  a  new  house  of  worship  was  need- 
ed. But  there  is  incidental  evidence,  that  the  Brad- 
street  meeting  house,  which  had  been  completed  four 
years  before,  was  destroyed  by  fire,  probably  in  June 
of  that  year.  There  was  a  suspicion,  though  with- 
out evidence  to  support  it,  that  it  was  an  act  of  incen- 
diarism committed  by  the  Rogerenes.  Several  of 
them  were  arrested  and  tried  ;  but  the  crime  could 
not  be  proved  against  them.  Without,  doubt  they 
were  innocent.  For  they  were  so  obnoxious  to  the 
community,  that  a  failure  to  find  evidence  to  convict 
them  was  prima  facie  proof  that  they  were  not  guilty. 
The  proper  committees  were  appointed,  and  the 
work  of  replacing  the  lost  edifice  was  pushed  with 
commendable  energy.  It  appears  from  the  Colonial 
Records  of  the  session  of  the  General  Court  for 
October,  1694,  that  the  Colonial  Legislature  voted 
the  town  assistance  in  replacing  their  lost  house  of 
worship.     The  record  stands,  the  General  Court  '^  by 


210       EARLY  HISTORY  OF   THE   FIRST   CHURCH. 

their  vote  granted  to  New  London  the  sume  o£  sixty 
pownds  towards  the  charge  of  the  rebuilding  of  their 
Meeting  House,  to  be  payd  out  of  their  country  rate." 
In  four  years  the  third  or  Saltonstall  meeting  house 
was  so  far  completed  as  to  be  used  for  public  worship. 
It  occupied  the  same  commanding  site  where  its  two 
predecessors  had  stood.  It  was  the  last  house  to  be 
built  on  that  spot,  and  was  used  for  divine  service  till 
1785 — a  period  of  eighty-seven  years — when  it  was 
replaced  by  the  fourth,  or  Channing  meeting  house, 
which  was  the  first  to  be  built  on  the  present  location . 
To  this  third  house  of  worship  Governor  Fitz-John 
Winthrop  gave  a  bell.  July  18,  1698,  the  town 
voted  to  accept  the  gift  "with  great  thankfulness," 
and  desired  '  *  that  their  thanks  may  be  given  to  his 
Honor  for  the  same."  At  the  same  meeting  it  was 
* '  voted  that  the  bell  be  forthwith  hanged  and  placed 
on  the  top  of  the  meeting  house  at  charge  of  the  town, 
the  townsmen  to  procure  it  to  be  done."  It  was  also 
voted  that  the  edifice  should  be  finished  that  summer ; 
and  it  was  done,  and  seats  were  assigned.  Privilege, 
however,  was  given  to  certain  persons  to  build  their 
own  pews,  but  under  such  restrictions  as  to  "place 
and  bigness  "  as  the  town  might  impose.  They  were 
to  pay  no  less  in  rates  for  completing  the  house.  A 
sexton  was  chosen  at  the  same  meeting,  his  duties 
were    defined,   and  his  salary   was  fixed.     William 


saltonstall's  pastorate.  211 

Halsey  was  the  man  on  whom  the  honor  fell.  His 
duties  were  ' '  to  sweep  and  cleane  the  meeting  house 
every  weeke  and  to  open  the  dores  upon  all  pubiique 
meetings  and  to  ring  the  bell  upon  the  Sabbath  day 
and  all  other  pubiique  days  of  meeting  and  allso  to 
ring  the  bell  every  night  at  nine  of  the  clock  winter 
and  summer,  for  which  service  the  towne  hath  voated 
to  give  him  five  pounds  in  money  and  ten  shillings 
yearly."  With  the  change  of  ringing  the  curfew  at 
eight  o'clock  instead  of  nine  on  Saturday  nights,  this 
custom  which  was  then  established  has  been  contin- 
ued to  the  present,  a  period  of  two  hundred  years. 

Thus  the  meeting  house  was  completed,  and  the 
simple  arrangements  for  the  worship  of  God  were 
made,  which  amply  met  the  requirements  of  that 
day.  Put  by  the  side  of  the  more  costly  and  preten- 
tious piles  of  the  present,  those  early  temples  would 
doubtless  seem  insignificant.  If  the  plain  service  of 
the  fathers  were  contrasted  with  the  more  elaborate 
rituals  of  today,  they  would,  perhaps,  seem  tame. 
But  if  the  glory  of  the  temple  depends  upon  the 
divine  presence,  and  if  the  acceptable  nature  of  the 
worship  depends  upon  the  sincere  spirit,  and  fervent 
devotions  of  the  worshippers,  who  can  say  that  the 
more  magnificent  structures  and  the  more  elaborate 
service  of  the  present  can  surpass  the  less  preten- 
tious ones  of  two  centuries  ago  ? 


212       EARLY   HISTORY   OF   THE  FIRST    CHURCH. 

The  previous  chapter  made  it  very  evident  that  a 
man  of  Mr.  Saltonstall's  regard  for  order  would  cer- 
tainly come  into  collision  with  people  like  the  Roger- 
enes.  The  incident  given,  in  which  John  Rogers 
rushed  into  the  Church  while  Mr.  Saltonstall  was 
holding  service,  and  disturbed  it  with  vehement  de- 
nunciations of  the  minister  and  the  worship,  illus- 
trates the  trials  with  which  he  met  at  their  hands. 
Soon  after  his  long  confinement  in  Hartford,  which 
he  brought  on  himself  by  this  disturbance  of  divine 
service,  John  Rogers  provoked  a  personal  conflict 
with  Mr.  Saltonstall  by  circulating  "a  lying,  false, 
and  scandalous  report  against  him,  the  said  Gurdon 
Saltonstall,  and  did  publish  the  same  in  the  hearing 
of  diverse  persons.'^  Mr.  Saltonstall  prosecuted 
him.  The  case  was  tried '  at  the  session  of  the 
county  court  held  in  New  London,  September  20, 
1698.  The  verdict  brought  in  found  "for  the  plain- 
tiff six  hundred  pounds  and  costs  of  court  £1  10s." 

As  the  previous  chapter  has  shown,  the  Rogerenes 
defied  the  Colonial  laws  relating  to  marriage.  A 
sequel  to  the  story  of  the  union  of  John  Rogers  and 
Mary  Ransford  is  told,  which  illustrates  the  collis- 
ion which  often  took  place  between  them  and  Mr. 
Saltonstall,  in  which  he  was  pretty  likely  to  get  the 
best  of  the  controversy.  The  Rogerene  nuptials  took 
place  in  1700.     Sometime  after,  Mr.  Saltonstall  met 


SALTONST all's  PASTORATE.        213 

them  together  and,  assuming  an  air  o£  incredulity 
and  surprise,  asked,  "  John,  do  you  really  and  truly 
take  this  your  servant  maid  for  your  wife  ?  Do  you^ 
Mary,  take  this  man,  so  much  your  senior  for 
your  husband  ?  "  Both  gave  an  affirmative  answer, 
''Then,"  said  Mr.  Saltonstall,  "I  pronounce  you, 
according  to  the  laws  of  this  Colony,  man  and  wife.'^ 
Mr.  Salton stall  had  the  right  to  perform  the  cere- 
mony, and  so  in  spite  of  themselves  they  were  mar- 
ried according  to  the  requirements  of  the  statutes 
which  it  was  part  of  their  creed  to  despise  and  ignore. 
Rogers,  seeing  himself  outwitted,  shook  his  head 
and  replied,  ''  Ah,  Gurdon,  thou  art  a  cunning  crea- 
ture." Something  like  this  may  have  taken  place. 
The  story  serves  to  illustrate  the  defiance  of  the  civil 
order  bj^  these  people,  when  it  came  in  conflict  with 
their  views.  And  it  shows  how  they  must  have  been 
a  disturbing  element  in  the  parish,  and  a  ceaseless 
annoyance  to  Mr.  Saltonstall,  who  insisted  on  obe- 
dience to  the  established  order,  whether  civil,  or 
ecclesiastical. 

The  famous  Liveen  legacy  came  into  the  hands  of 
the  town  during  the  ministry  of  Mr.  Saltonstall.  It 
was  given  by  the  terms  of  the  will,  "  to  the  ministry 
in  New  London,"  Mrs.  Liveen  to  have  the  use  of 
one-third  of  it  during  her  life.  This  seems  to  have 
been  the  first  gift  for  the  purpose  of  supporting  the 


214       EARLY  HISTORY   OP   THE   FIRST   CHURCH. 

gospel  which  this  Church  received.  Mr.  Liveen  was 
an  Englishman  by  birth.  He  married  Alice  Hallam 
who  was  the  widow  of  a  trader  in  Barbadoes.  She 
had  an  estate  of  about  £200  which,  with  the  business 
of  her  former  husband,  came  into  the  hands  of  Mr. 
Liveen.  At  Mr.  Liveen's  death,  October  19,  1689, 
his  will  was  executed,  and  his  estate  came  into  the 
hands  of  the  town  for  the  purposes  specified. 

The  will  was  a  peculiar  one  for  two  reasons.  One 
was  that  the  two  sons  of  the  man  who  laid  the  foun- 
dation for  the  fortune,  and  accumulated  a  consid- 
erable portion  of  it,  Nicholas  and  John  Hallam, 
received  nothing  from  their  father's  estate.  The  will 
was  contested.  The  case  was  carried  up  through  the 
courts  to  the  throne,  where  the  decisions  of  the  lower 
courts  were  confirmed,  and  the  town  was  established 
in  the  possession  of  the  property  under  the  provisions 
of  the  will. 

Another  reason  why  the  will  was  peculiar  was  that 
Mr.  Liveen  was  an  Anabaptist ;  that  is,  one  who  held 
that  it  was  necessary  for  those  who  had  been  baptized 
in  infancy  to  be  rebaptized.  During  his  residence  in 
New  London  he  was  never  known  to  attend  any  relig- 
ious meeting  in  town.  His  business  often  took  him 
to  Boston.  While  there  he  went  to  hear  Mr.  Mil- 
bourne  at  the  Anabaptist  Church.  These  occasions 
were   his   only  attendance  on    religious   services  in 


SALTONSTALL'S  PASTORATE.        215 

America  from  the  time  of  his  coming  to  New  London 
in  1676  till  he  died. 

The  executors  of  this  pecuhar  will  were  General 
Fitz- John  Winthrop  and  Edward  Palmes.  The  prop- 
erty made  over  to  the  town  * '  consisted  of  two  dwell- 
ing houses,  a  large  lot  attached  to  one  of  the  houses, 
now  forming  the  north  side  of  Richards  street  and 
extending  from  the  old  burying  ground  to  the  cove  ; 
and  in  money  £300  sterling,  equal  to  780  ounces  of 
silver,  which  was  left  in  the  hands  of  the  executor." 
Mr.  Palmes  withdrew  and  Mr.  Winthrop  was  the 
sole  executor.  After  the  expenses  of  defending  the 
will  were  paid,  the  sale  of  the  lands  belonging  to 
the  estate,  together  with  the  Liveen  money  at 
interest  aggregated  about  £1900,  the  income  from 
which  was  nearly  sufficient  for  the  salary  of  the  min- 
ister for  many  years.  The  fund  remained  long  after 
1738,  but  from  one  cause  or  another  it  has  melted 
away  till  not  a  farthing  of  it  remains,  and  that  leg- 
acy, which  was  so  large  a  factor  in  the  support  of  the 
gospel  during  Mr.  SaltonstalFs  pastorate,  and  later, 
now  exists  only  as  a  fact  of  history.  Whether  its 
disappearance  was  due  to  bad  investments  or  to  the 
mismanagement  of  the  executors,  or  to  a  worse 
cause,  nothing  appears  to  determine. 

During  the  ministry  of  Mr.  Saltonstall  in  the  year 
1699,  two  solid  silver  communion  cups  were  presented 


216       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

to  the  Church  by  Christophers  and  Picket,  the  owners 
of  the  ship  Adventure.  These  cups  are  still  in  use. 
The  vigorous  nature  of  Mr.  Saltonstall's  adminis- 
tration as  a  magistrate,  was  not  altogether  absent 
from  his  methods  of  Church  discipline.  He  was  an 
advocate  of  strict  ecclesiastical  order,  and  was  as  in- 
sistent in  asserting  his  authority  as  custodian  of  the 
affairs  of  the  Church,  as  in  requiring  obedience  to  his 
decisions  as  a  civil  magistrate.  The  strong  features 
of  the  Saybrook  Platform,  which  became  a  part  of 
the  ecclesiastical  law  of  the  Colony  early  in  his  admin- 
istration, are  his  finger  marks  on  it.  He  was  dis- 
posed to  deal  in  a  severe  and  summary  way  with  all 
who  dissented  from  the  established  order.  The  pastor 
of  those  times  was  clothed  with  quite  as  much  author- 
ity, both  civil  and  ecclesiastical,  as  the  pastor  of  to- 
day. Mr.  Saltonstall  was  a  magistrate  as  well  as 
pastor.  Among  the  people  he  had  the  reputation  of 
being  imperious  ;  perhaps  not  altogether  without  rea- 
son. His  hand  was  sometimes  heavy  upon  ofEenders, 
though  often  less  so  than  was  represented.  He  was 
careful  to  maintain  the  discipline  of  the  Church,  and 
ofEenders  against  its  purity,  its  order,  and  its  rules, 
were  called  to  account.  The  following,  taken  from 
the  records  of  the  Church,  will  serve  to  illustrate  this 
phase  of  Mr.  Saltonstall's  administration  of  its 
affairs.     Samuel  Fox,  who  joined  the  Church  under 


saltonstall's  pastorate.  217 

Mr.  Bradstreet,  was  *'  excommunicated  for  pertina- 
cious contempt  of  the  holy  covenant  and  ordinances," 
August  6,  1699.  This  was  the  only  case  of  excom- 
munication recorded.  But  several  were  suspended 
from  Church  privileges  because  they  were  under 
offence.  Thus  May  26,  1700,  James  Avery,  Jr.,  a 
member  of  this  Church,  had  his  child  baptized  ''in 
right  of  his  wife,  he  being  under  offence."  June  5, 
1701,  Robert  Allen's  children  were  baptized  "  in 
right  of  his  wife,  he  being  under  offence  in  signing  a 
paper  containing  several  false  and  scandalous  things 
and  not  manifesting  repentance."  He  also  was  a 
member  of  the  Church.  Edward  Avery  was  also 
under  censure  for  a  like  offence  ;  for  the  records  pre- 
serve the  fact  of  his  reconciliation.  There  are  many 
examples  which  show  that  the  Church,  under  the 
"Parish  way,"  exercised  a  watchful  supervision  over 
the  life  and  conduct  of  those  who  were  not  in  full 
communion,  as  w^ell  as  those  who  were.  For  the  rite 
of  baptism  was  repeatedly  refused  to  the  children  of 
those  who  had  been  living  disorderly  until  they  had 
acknowledged  their  sin,  professed  repentance,  and 
given  satisfaction  to  the  Church.  Such  records  show 
that  Mr.  Saltonstall  had  very^  decided  views  as  to 
Church  discipline,  and  that  he  was  not  remiss  in  the 
discharge  of  his  duty.  It  is  not  unlikely  that  his 
faithful  and  prompt  administration  won  enemies  for 


218       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

him  among  his  parishioners,  and  helped  to  produce 
the  popular  impression  that  he  was  severe  and  im- 
perious. For  people  did  not  like  any  better  then  than 
now  to  be  called  to  account  for  misdemeanors. 

He  is  described  as  tall,  well  proportioned,  and  of 
dignified  bearing,  which  did  not  invite  familiarity. 
Doubtless  this  added  to  the  impression  that  he  was 
rigorous  in  the  exercise  of  authority.  But  among 
his  brethren  in  the  ministry  he  enjoyed  unbounded 
popularity.  Like  Paul,  he  magnified  his  office.  He 
loved  synods,  and  was  inclined  to  the  more  rigorous 
forms  of  ecclesiastical  government.  In  his  theologi- 
cal views  he  was  strictly  orthodox. 

Probably  as  a  result  of  his  rigorous  administration 
of  discipline  a  number  of  the  leading  members  of  his 
Church  on  the  east  side  of  the  river  became  dissatis- 
fied with  his  ministry.  A  list  of  ' '  Complaints  against 
the  Elder  of  th6  Church  of  Christ  in  new  London ' ' 
was  drawn  up  in  1700,  and  signed  by  five  members. 

These  complaints  were  presented  to  the  General 
Court,  May  9  of  that  year,  and  by  that  body  were 
referred  to  an  ecclesiastical  council.  The  council 
met  at  Killingworth,  considered  them  and  reported 
the  result  to  the  Church.  The  following  minute  was 
entered  upon  the  records:  ''June  12,  1700,  a  coun- 
cil was  convened  consisting  of  the  churches  at  Say- 
brook,   Lyme,    Killingworth,    Stonington,    Norwich, 


saltonstall's  pastorate.  219 

Preston,  and  Messengers  from  the  same  churches; 
•upon  occasion  of  a  paper  of  complaints  against  the 
Elder  of  the  Church  of  Christ  in  New  London  and 
others,  signed  by  5  members  of  said  church  viz. 
Lieut.  James  Avery,  John  Morgan,  Sam^-  Bill,  John 
Fox  and  John  Morgan  Jr.  and  presented  to  and  pub- 
lished in  the  last  general  assembly  sitting  at  Hart- 
ford May  9,  1700  by  James  Avery,  John  Morgan  and 
Edward  Palmes.  The  said  council  was  convened  at 
the  motion  of  said  church  in  New  London  for  their 
advice  as  to  what  was  the  said  church's  duty  in  ref- 
erence to  said  subscribing  Brethren  and  others  of  the 
subscribers  who  were  under  the  watch  of  said  church. 
The  result  of  said  Reverend  Councill  thereupon  was 
given  in  June  19,  1700,  signed  by  said  Elders  and 
Messengers,  the  originall  under  their  hands  being 
preserved  in  this  book,  and  was  communicated  to  the 
Brethren  of  the  First  Church  of  Christ  New  London 
June  19,  1700  at  a  church  meeting  then  appointed 
and  convened."  "The  original  under  their  hands  " 
has  been  lost,  and  was  never  entered  upon  the  min- 
utes of  the  Church.  We  are  not  informed  as  to  the 
details  of  the  findings  of  the  council.  But  we  know 
that,  by  its  advice,  the  offenders  were  censured  and 
suspended  from  the  privileges  of  the  Church,  which, 
as  we  have  seen,  was  done  in  the  case  of  James 
Avery,  Jr.,  and  others. 


220       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

This,  however,  did  not  end  the  matter.  For  a 
paper  of  remonstrance  against  this  action  was 
drawn  up  and  signed  by  several,  who  were  also 
suspended  from  Church  privileges,  till  they  should 
acknowledge  their  offence.  Thus  June  22,  1701, 
it  is  recorded  that  a  certain  John,  whose  last 
name  does  not  appear,  "having  given  satisfaction  to 
the  Church  for  his  offence  in  signing  the  remon- 
strance, owned  the  covenant  and  had  child  baptized." 

What  the  complaints  were,  which  were  made 
against  Mr.  Saltonstall,  we  are  not  told,  nor  has  any 
copy  of  them  been  preserved.  But  we  may  suppose 
that  they  related  to  the  rigorous  measures  of  disci- 
pline which  he  took  with  those  who  at  all  dissented 
from  the  established  order,  or  called  in  question  his 
methods  and  authority.  Most  of  those  who  were 
under  censure  for  this  offence  w^ere  afterwards  rec- 
onciled to  Mr.  Saltonstall  and  restored  to  fellowship. 

Not  long  after  the  settlement  of  these  difficulties 
a  Congregational  Church  was  gathered  at  Groton — 
the  second  child  of  this  Church.  As  early  as  1687  it 
was  ordered  that,  for  the  convenience  of  those  resid- 
ing on  the  east  side  of  the  river,  "they  should  have 
liberty  to  invite  the  minister  of  the  town  to  preach  on 
their  side  of  the  river  every  third  Sabbath  during  the 
four  most  inclement  months  of  the  year."  About 
the   year   1700  the  inhabitants  in   that  part  of  the 


SALTONST all's   PASTORATE.  221 

town  began  to  move  for  a  separate  organization.  The 
arrangement  was  finally  effected  amicably  by  vote 
of  the  town,  February  20,  1704-5.  In  1702  it 
was  voted  that  the  people  on  that  side  of  the  river 
should  be  permitted  to  organize  a  Church,  to  have  a 
minister  of  their  own,  to  pay  him  a  salary  of  £70  a 
year,  and  to  build  a  meeting  house  thirty-five  feet 
square.  This  was  to  be  done  at  the  joint  expense  of 
the  people  on  both  sides  of  the  river.  A  Church  was 
organized,  and  Rev.  Ephraim  Woodbridge  was  or- 
dained as  its  first  minister,  November  8,  1704.  A 
second  society  was  organized  in  Groton  in  1724,  and 
is  now  the  Church  in  Ledyard.  Its  first  preacher 
was  Samuel  Seabury,  who  soon  became  an  Episcopa- 
lian, went  to  Europe  for  ordination,  and  returned  to 


IS  now  tne   JtJaptist  (Jiiurcn  m   wia  mysuc.    its  nrst 
house  of  worship  was  built   on  Fort  Hill,  and,  it  is 


220       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

This,  however,  did  not  end  the  matter.  For  a 
paper  o£  remonstrance  against  this  action  was 
drawn  up  and  signed  by  several,  who  were  also 
suspended  from  Church  privileges,  till  they  should 
acknowledge  their  offence.  Thus  June  22,  1701, 
it  is  recorded  that  a  certain  John,  whose  last 
name  does  not  appear,  ' '  having  given  satisfaction  to 
the  Church  for  his  offence  in  signing  the  remon- 
strance, owned  the  covenant  and  had  child  baptized." 

What  the  complaints  were,  which  were  made 
against  Mr.  Saltonstall,  we  are  not  told,  nor  has  any 
copy  of  them  been  preserved.  But  we  may  suppose 
that  they  related  to  the  rigorous  measures  of  disci- 
pline which  he  took  with  those  who  at  all  dissented 
from  the  established  order,  or  called  in  question  his 
methods  and   authoritv.     Mocf.  /^^    4-u^n.-^   ^^-i^- 


ERRATUM 

On  page  221  of  The  Early  History  of  the  First  Church  of 
Christ,  New  London. 

The  author  was  misinformed  about  the  first  house  of  wor- 
ship of  the  Baptists  of  Groton.  It  was  built  on  the  old  road, 
between  the  center  of  that  town  and  Upper  Mystic,  and  was 
not  called  the  Pepper  Box.  The  house  which  was  so  desig- 
nated stood  in  another  spot. 

^^^.   ^^^.  xLx^ioiiitsiii  monrns  ot  the  year.'^     About 
the   year   1700  the  inhabitants  in   that  part  of  the 


saltonstall's  pastorate.  221 

town  began  to  move  for  a  separate  organization.  The 
arrangement  was  finally  effected  amicably  by  vote 
of  the  town,  February  20,  1704-5.  In  1702  it 
was  voted  that  the  people  on  that  side  of  the  river 
should  be  permitted  to  organize  a  Church,  to  have  a 
minister  of  their  own,  to  pay  him  a  salary  of  £70  a 
year,  and  to  build  a  meeting  house  thirty-five  feet 
square.  This  was  to  be  done  at  the  joint  expense  of 
the  people  on  both  sides  of  the  river.  A  Church  was 
organized,  and  Rev.  Ephraim  Woodbridge  was  or- 
dained as  its  first  minister,  November  8,  1704.  A 
second  society  was  organized  in  Groton  in  1724,  and 
is  now  the  Church  in  Ledyard.  Its  first  preacher 
was  Samuel  Seabury,  who  soon  became  an  Episcopa- 
lian, went  to  Europe  for  ordination,  and  returned  to 
minister  to  St.  James  Church,  in  New  London. 

During  the  ministry  of  Mr.  Saltonstall.  the  princi- 
ples of  the  regular  Baptists  were  planted  in  Groton. 
Valentine  Wightman  was  ordained  in  Rhode  Island. 
He  came  to  Groton  in  1705,  was  the  first  Baptist 
minister  in  Connecticut,  and  planted  within  its  bor- 
ders the  first  Church  of  that  denomination.  He 
was  active  in  planting  other  Churches  of  this  name 
throughout  the  Colony,  and  in  the  city  and  state  of 
New  York.  The  Church  which  he  founded  in  Groton 
is  now  the  Baptist  Church  in  Old  Mystic.  Its  first 
house  of  worship  was  built   on  Fort  Hill,  and,  it  is 


222      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

said,  was  called  the  Pepper  Box.  Mr.  Wightman  was 
a  scholarly  man.  He  died  in  Groton,  June  9,  1747. 
Mr.  Saltonstall  was  a  masterful  preacher.  It  is 
said  that  his  appearance  in  the  pulpit  was  wonder- 
fully imposing  and  majestic ;  the  audience  seemed 
enchained  to  his  lips,  and  the  eloquence  of  his  eye 
was  said  to  be  no  less  impressive  than  that  of  his 
tongue.  His  fame  spread  rapidly,  and  it  was  consid- 
ered a  great  privilege  to  spend  a  Sabbath  in  New 
London  and  hear  Mr.  Saltonstall  preach.  The  story 
is  told  that  on  some  public  occasion,  like  a  conference, 
he  preached  six  hours  without  a  break,  save  that  he 
paused  long  enough  between  two  heads  of  his  sermon 
for  the  people  to  eat  their  lunch,  and  with  such  power 
that  he  held  his  audience  to  the  close.  That  he  could 
find  enough  to  say  worth  saying  to  fill  up  six  hours, 
and  keep  people  together  to  hear  him  to  the  end, 
sufficiently  testifies  to  his  ability  as  a  preacher.  The 
days  had  not  yet  dawned  in  which  the  sermon  that 
lasts  more  than  thirty  minutes  is  a  weariness;  to  the 
flesh  of  the  hearers.  An  article  appeared  in  the 
Boston  News  Letter  after  his  death  which  spoke  of  the 
*'  concise  fulness  of  his  diction  and  style,"  the  charm 
of  his  voice,  the  clearness  and  strength  of  his  rea- 
soning, and  the  fitness  and  grace  of  his  gestures, 
which  made  him  heard  ' '  with  satisfaction,  delight 
and  rapture."     He  was  a  scholarly  man,  as  is  shown 


saltonstall's  pastorate.  223 

by  the  fact  that  he  was  able  to  pronounce  an  elegant 
oration  in  Latin  upon  the  occasion  of  the  final  removal 
of  Yale  College  from  Saybrook  to  New  Haven.  He 
was  one  of  the  great  men  of  those  times  which  begat 
great  men  for  great  emergencies.  The  Church  had 
a  wide  and  commanding  influence  under  his  ministry. 
In  1697  the  honor  of  preaching  the  election  sermon 
was  conferred  on  him. 

Extracts  from  a  sermon  which  he  preached  here 
December  19, 1702,  will  give  an  example  of  his  meth- 
ods of  thought,  and  style  of  public  discourse.  The 
text  was  Luke  xix,  17  :  ''And  sent  his  servants  at 
supper- time  to  say  to  them  that  were  bidden,  come 
for  all  things  are  now  ready." 

•'These  words  declare  what  means  God  makes  use  of  to 
bring  sinners  to  a  partaking  in  the  way  which  is  provided  for 
us  in  the  Lord  Jesus  Christ  which  is:  The  ministry  of  His  Gos- 
pell  The  ministers  of  which  are  compared  to  a  servant  sent  by 
the  master  of  the  feast  to  the  guests  that  were  bidden  to  come 
and  eat  of  the  entertainment  provided  for  them.  In  which 
words  we  may  observe  : 

1.  The  originall  of  His  Gospell  ministry  which  is  di- 
vine.    *     *     * 

2.  The  persons  employed  in  it  are  described — 

1.  Royal  Authority  and  Power  ye  have  received  from  the 
Lord.     *    *     * 

2.  In  the  relation  which  ye  sustain  by  virtue  of  their  ojQfice 
were  you  stiled  his  servants.  It  is  in  a  peculiar  manner  the 
Lord's  work  that  ye  are  employed  in.  It  is  in  his  name  that 
ye  speak.     *     *     * 

3.  The  persons  to  whom  they  were  sent ;  those  that  were 
bidden  ;  viz.,  such  as  were  under  Gospell  offers  of  mercy,  or 


224       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

Buch  as  God  in  his  iniinite    mercy  had   made   choice  of  to 
take.     *     *     * 

4.  The  work  or  service  which  they  were  employed  about ; 
with  reference  nnto  these  ;  viz.,  to  persuade  them  to  a  due 
acceptation  of  that  infinite  mercy  which  was  offered,  to  urge 
that  invitation  saying  come. 

5.  The  speciall  season  wherein  they  were  sent  on  this 
errand,  supper-time,  that  very  opportunity  when  what  was 
offered  might  be  sought  and  had. 

6.  The  way  and  manner  wherein  they  were  to  perform  this 
service  ;  viz.,  by  using  the  most  persuasive  argument  with 
them.  "  For  all  things  are  now  ready."  *  *  *  If  you  be 
wise  for  yourselves,  you  will  hearken  to  this  voice. 

Doct.  (Generall.)  God's  great  end  in  giving  the  ministry 
of  the  Gospell  to  men  is  to  bring  them  to  accept  of  *  *  * 
mercy.  *  *  *  Now  God  doth  not  merely  provide  and  ten- 
der these  things,  which  he  doth  wherever  the  news  of  the 
Gospell  comes,  but  he  doth  moreover  urge  your  acceptance  of 
them.     *     *     * 

The  subjects  here  spoken  of  unto  whom  the  Lord  sends  his 
servants  were  such  as  were  bidden  to  the  Gospell  feast.  They 
were  not  ignorant  what  mercy  God  had  prepared  for  sinners 
in  Christ.  The  news  of  it  had  been  brought  to  them,  and 
they  had  been  invited.  *  *  *  He  doth  not  leave  them 
thus,  but  sends  his  servants  to  these  men,  renews  the  invita- 
tion, and  persuades  them  not  to  reject  it,  but  to  come  as  they 
were  called;  and  receive  what  was  made  ready  for  them. 
Now  this  part  of  the  ministeriall  work  which  *  *  *  in  a 
due  endeavor  to  win  men's  souls  to  a  cordiall  closing  with  the 
Gospell  offers  is  what  Christ  sets  before  us  in  the  words,  and 
declares  to  be  a  principall  end  and  use  of  that  office  in  the 
church. 

1  Cone.  God  did  from  all  eternity  purpose  the  salvation  of 
(some)  of  fallen  men.  There  is  nothing  in  time  but  what  was 
in  the  counsell  of  God  before  time.  God  foresaw  man's  fall 
before  man  himself  had  a  being.  And  *  *  *  he  did  in 
infinite  wisdom  and  Goodness  order  and  overule  it  to  the  ad- 
vancement of  his  own  Glory  ;  and  did  in  his  allwise  Counsel 
resolve  to  improve  it  as  an  occasion  for  the  illustration  of  his 


saltonstall's  pastorate.      225 

mercy  in  and  through  Christ.  *  *  *  There  was  in  the 
divine  heart  an  eternal  purpose  of  mercy  towards  miserable 
fallen  man  ;  and  a  decree  of  heaven  that  tho  the  enemy  of 
human  society  should  *  *  *  bring  destruction  upon  the 
whole  race  of  men,  yet  he  should  never  triumph  in  that  so  full 
destruction  but  that  some  of  them  should  be  recovered  out  of 
his  hands  and  become  the  eternal  trophies  of  divine  mercy. 

2  Cone.  There  was  therefore  provision  made  for  the  accom- 
plishing of  this  end.  *  *  *  I  think  that  what  God  *  *  * 
intended  was  to  glorifie  his  mercy  and  the  salvation  of  sinners 
through  Jesus  Christ,  and  in  order  to  that,  permitted  the  fall, 
and  so  gave  his  son  to  redeem.  *  *  *  Man's  fall  would 
indeed  render  him  a  subject  properly  capable  of  mercy,  but 
withal  it  would  render  him  unworthy.  *  *  *  The  justice 
of  God  would  interpose  and  challenge  the  guilty.  *  *  * 
Therefore  God  did  provide  an  Atonement  for  us. 

3.  And  hence  it  follows  that  this  mercy  shall  most  certainly 
be  applied;  for  nothing  would  be  more  unworthy  of  God  than 
to  suppose  that,  though  he  had  prepared  and  made  provision 
for  it,  that  yet  nothing  shall  come  of  it.  *  *  *  ■  God  hath  pur- 
posed to  show  mercy  unto  men;  provided  mercy  for  us  in 
Christ  ;  offers  that  mercy  to  men  in  the  Gospell,  and  then 
leaves  the  matter  wholly  to  us  whether  we  will  choose  or  re- 
fuse, and  hence  it  follows  that  it  depends  on  the  will  of  man 
whether  the  purpose  of  God  shall  take  effect  or  no.  *  *  * 
"We  know  the  promises  of  the  Lord  shall  stand.  Psalm  xxxiii, 
U  *  *  *  That  the  efficacy  of  the  divine  purpose  doth  not 
depend  upon  reluctant  wills  of  sinners,  but  the  mercy  which 
he  hath  purposed  to  bestow  upon  man  shall  take  effect,  and 
we  shall  be  saved. 

4.  Whereupon  it  became  necessary  that  this  mercy  should 
be  offered  to  men  and  accepted  by  them,  for  this  purpose  of 
God  was  in  no  ways  destructive  of,  or  repugnant  to  human 
nature,  or  that  method  of  Government  which  God  in  his  in- 
finite wisdom  did  exercise  over  them.  *  *  *  Qod  would 
deal  with  him  (man)  as  with  a  reasonable  creature  in  bringing 
him  to  (him).  *  *  *  God,  when  he  made  man  at  first  *  *  * 
prescribed  a  law  to  him  with  threatenings  and  promises,  and 
placed  him  under  its  government.     *     *     *     When   man   fell 


226      EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

*  *  *  he  remained  a  reasonable  creature  still  *  *  * 
and  therefore  the  same  generall  method  of  government  over 
him  was  as  proper  as  at  first.  ♦  *  *  Xhe  mercy  he  intends 
for  men  (or  for  any)  must  be  offered,  and  they  be  brought  to 
partake  of  it  in  a  rational  way  i.  e.  by  their  own  acceptance. 

*  *     * 

5.  This  acceptation  was,  as  to  man,  wholly  impossible,  for  it 
was  not  only  above  his  power,  but  contrary  to  his  disposition. 
The  fall  brought  a  dreadful  curse  on  all  mankind.  It  did  not 
only  expose  him  to  divine  wrath  in  the  world  to  come,  but  did 
wholly  disable  him  from,  yea  render  him  the  mortail  enemy 
to  the  service  and  will  of  God.     *     *     * 

And  how  can  it  be  imagined  that  fallen  man,  so  blind  as  not 
to  know  what  makes  for  his  own  happiness,  and  so  much  an 
enemy  to  his  own  good  as  not  to  regard  what  he  is  told  about 
it,  should  ever  of  his  own  accord  fall  in  with  the  Gospell  offers 
of  mercy?    Especially  consider  tis  so  contrary  to  our  pride, 

*  *  *  but  to  put  the  matter  out  of  all  doubt,  the  word 
fully  declares  the  acceptance  impossible  b3^  our  own  strength. 
Kom.  viii,  7  :  "Because  the  carnal  mind  is  enmity  against 
the  law  of  God;  for  it  is  not  subject  to  the  law  of  God,  neither 
indeed  can  be." 

6.  There  was  therefore  a  necessity  that  means  should  be 
used  with  those  whom  God  will  save  that  they  may  be 
brought  to  accept  the  mercy  tendered  them.  I  speak  of  an 
hypothetical  necessity,  considering  what  God  had  purposed  ; 
for  if  none  had  been  used,  but  all  mankind  left  to  the  inclina- 
tion of  their  own  wills  it  is  no  hard  matter  to  resolve  what  the 
enmity  of  their  own  hearts  would  put  upon  them  ;  and  if,  as 
the  case  now  is,  when  God  affords  us  so  many  means,  and  so 
great  assistance,  the  righteous  can  scarcely  be  saved,  then 
certainly  we  may  conclude  that  if  there  was  nothing  done  to 
breathe  life  into  dry  bones,  even  the  elect  should  perish. 
Wherefore  God  having  determined  to  show  mercy  to  them, 
and  that  it  should  be  offered  so  that  they  should  accept  it,  it 
became  requisite  that  if  unwilling  they  should  be  made  will- 
ing, it  was  promised,  "  thy  people  shall  be  made  willing  in  the 
day  of  thy  power."     *     *     * 

The  operation  of  the  spirit  is  not  a  blind  impulse  upon  the 


227 

hearts  of  men.  *  *  *  But  aS' God  hath  made  men  free  and 
rational  agents,  so  when  he  doth  by  his  spirit  incline  their 
hearts  to  close  with  the  Gospell  offers,  he  doth  it  in  a  rational 
way,  and  brings  them  to  see  that  it  is  highly  reasonable  that 
he  should  do  so.  Wherefore  not  only  the  spirit  acts  in  you 
but  you  act  also  and  willingly  yield  yourself  to  the  Gospell 
call. 

7.  The  ministry  of  God's  word  is  a  fit  and  proper  means  for 
this.  *  *  *  It  is  peculiarly  adapted  to  this  end,  viz.  to 
persuade  men  to  accept  this  offered  mercy.     *     *     * 

8.  Hence,  lastly,  it  follows  that  this  is  one  great  end  in 
giving  a  Gospell  ministry  to  men.  *  *  *  In  the  text  the 
servant  was  sent  to  such  as  were  bidden.  *  *  *  He  is  sent 
*  *  *  not  to  inform  them  *  *  *  but  to  persuade  them 
to  accept  the  invitation  to  come,  and  therefor  he  uses  an  argu- 
ment to  press  the  matter  upon  them  without  delay,  for  all 
things  are  ready." 

This,  it  must  be  said,  is  strong  meat.  Men  and 
women  accustomed  to  listen  to  such  preaching  were 
little  likely  to  be  weak.  The  doctrines  emphasized 
leave  no  room  to  doubt  that  the  author  was  a  Cal- 
vinist. 

The  years  of  revivals  had  not  yet  come.  But  such 
stalwart  preaching  prepared  the  ground,  and  main- 
tained the  Church  upon  that  firm  evangelical  basis, 
which  his  predecessors  in  office  had  estabhshed,  and 
from  which  it  has  never  been  moved. 

The  pastorate  of  Mr.  Saltonstall  covered  a  period 
when  stringent  Sabbath  laws  were  in  force.  They 
were  promptly  executed.  Their  enforcement  may 
seem  to  us  severe,  but  it  was  in  keeping  with  the 
spirit  of  the  times.    No   law   was  treated  as  a  dead 


228      EARLY  HISTORY  OF   THE   FIRST   CHURCH. 

letter.  It  expressed  the  prevailing  public  sentiment. 
Several  entries  upon  the  records  of  the  Church 
and  of  the  town,  show  that  the  morals  of  those  times 
were  not  always  spotless.  There  were  breeches  of 
virtuous  living,  violations  of  the  law  of  social  purity, 
riotous  disturbances  of  the  peace,  quite  as  flagrant 
as  any  which  occur  now.  Nevertheless  those  who 
were  at  the  front  were  great  men  and  women. 
Leaders  in  the  beginnings  of  any  people  are  made 
great  by  the  necessities  which  called  them  forth. 
Strong  hands  and  quick  eyes  must  lay  the  foundation 
blocks.  Men  in  colossal  periods  are  of  necessity 
strong ;  just  as  men  lifting  great  weights  must  have 
brawny  muscles  lying  along  their  thighs  and  arms 
and  chests.  Go  into  a  furnace  where  men  handle 
great  masses  of  iron.  See  how  their  sinews  are 
swollen  with  strength.  Go  into  the  workshop  of  the 
ages  where  Titans  are  forging  great  destinies,  or 
casting  great  constitutions.  Power  and  might  are 
graven  on  every  face,  because  these  men  are  hand- 
ling mighty  problems,  and  establishing  great  princi- 
ples. The  men  who  have  to  do  with  the  beginnings 
of  the  Church,  of  the  State,  are  compelled  to  be 
great.  The  men  who  laid  here  the  foundations  of 
civil  and  religious  liberty  were  great  men.  Among 
them  all,  as  by  far  the  ablest  man  of  his  day  in  Con- 
necticut, must  be  placed  Gurdon  Saltonstall — states- 


SALTONST all's  PASTORATE.         229 

man,  scholar,  preacher,  and  Christian  gentleman  of 
the  courtly  type  of  the  olden  days.  He  was  a  con- 
spicuous figure  in  the  civil  and  religious  history  of 
Connecticut,  and  of  New  London,  for  thirty-seven 
years.  He  was  a  man  of  indomitable  will,  and  was 
made  of  the  same  heroic  stuff  as  the  old  Scotch  Cove- 
nanters. He  was  a  born  statesman,  and  ended  his 
life  as  chief  magistrate  of  the  Colony  of  which  his 
great  grandfather  was  one  of  the  original  patentees. 
He  left  the  pastorate  for  the  office  of  Governor  Jan- 
uary 1,  1708.  Nearly  twenty  years  had  elapsed 
since  he  came  to  New  London  to  assume  charge  of 
the  Church.  Sixteen  of  these  years  he  had  been  its 
regularly  ordained  pastor.  We  now  turn  to  the 
gubernatorial  office  to  trace  his  further  career. 


XI. 

GURDON   SALTONSTALL,    GOVERNOR. 
January,  1708. — September,  1724. 


To  leave  the  pastorate  for  the  civil  office  of  Gov- 
ernor was  a  step  so  unusual  as  to  cause  remark. 
Nor  were  the  remarks  always  favorable.  Thus 
Backus,  in  his  Ecclesiastical  History  of  those  times, 
said,  in  an  ill-natured  vein:  "Governor  Winthrop 
died  there  (in  Boston)  November  27,  1707,  upon 
which  a  special  meeting  of  their  General  Court  was 
called  to  choose  a  new  Governor.  By  a  law  then  in 
force,  he  was  to  be  chosen  out  of  a  certain  number 
of  men  in  previous  nomination  ;  but  they  broke  over 
this  law,  and  elected  an  ordained  minister  for  their 
Governor;  and  he  readily  quitted  the  solemn  charge 
of  souls  for  worldly  promotion,  and  was  sworn  into 
his  new  office  January  1,  1708,  after  they  had  re- 
pealed the  law  which  they  had  broken."  It  was  so 
unprecedented  that  the  pastor  of  a  Church  should  be 
summoned  to  leave  his  sacred  calling,  to  attend  to 
affairs  of  State,  that  the  Assembly,  by  whom  he  was 
chosen,  sent  a  committee  of  eight,   including  three 


THE  GOVERNOR.  231 

deputies  and  the  speaker  of  the  House,  to  wait  upon 
him  in  New  London,  and  urge  his  acceptance  o£  the 
office.     This  committee  were  charged  with  a  letter 
addressed  to  the  town,   by  the    Assembly,    '^  using 
arguments  to  induce  them  to  acquiesce  in  the  result." 
As  a  further  persuasion  a  gratuity  of  £100  was  gi\en 
to  New  London,  ''  as  a  compensation  in  part  for  de- 
priving the  town  of  its  former  minister,  Mr.  Salton- 
stall,"  and  to  enable  them  to  settle  another  pastor. 
The  vote  as  recorded  in  the  Colonial  Records   reads, 
' '  this  Assembly  upon  the  motion  and  desire  of  the 
inhabitants  of  New  London  and  the   arguments  by 
them  insisted  upon,  do  grant  to  the  said  inhabitants 
£100  in  pay  out  of  the  next  countrie  rate,  towards 
the   settling  of    a  minister   there."     This  vote    was 
passed  at  the  May  session  of  1708,  when  Governor 
Saltonstall  took  his  seat  after  his  fii-st  election  by  the 
people  to  be  the  fifth  Governor  of  the  State.     Consid- 
ering the  man,   and  the  price  for   ministers  now-a- 
days,  the  State  got  the  best  end  of  the  bargain.    The 
fact  that  the  Assembly  repealed  the  law  which  stood 
in  the  way  of  his  election,  so  that  he  might  be  elected 
by  the  people,  and  the  fact  that  he  was  re-elected 
every  year  till  his  death;  September  20,  1724,  prove 
that  the  Colony  thought  so  too.      There  could  not  be 
stronger  testimony  to  his  conspicuous  gifts  of  admin- 
istrative ability,  to  his  justice  as  a  magistrate,  and  to 


232      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

his  sagacity  as  a  statesman,  than  his  repeated  re-elec- 
tion by  his  fellow  citizens. 

There  is  no  record  of  town  or  Church  relating  to 
this  event.  It  is  likely  that  some  were  quite  willing 
to  have  him  go.  Such  a  man  as  he  would  be  sure  to 
make  enemies.  He  was  too  strong  and  positive  in 
his  convictions  not  to  encounter  opposition.  But  the 
loss  to  the  Church  and  to  the  town  was  great,  when 
such  a  leader  and  pastor  was  taken  from  them.  The 
action  of  the  Assembly  shows  that  opposition  was 
expected.  Probably  it  was  encountered.  There  is 
some  evidence  that  the  loss  was  felt. 

It  is  doubtful  whether  any  other  instance  can  be 
found  in  which  the  pastor  of  a  church  left  the  pulpit 
for  the  chair  of  state.  But  the  early  New  England 
parson  was  a  conspicuous  factor  in  civil  life.  While 
he  rarely  took  the  reins  of  government  into  his  own 
hands,  yet  his  advice  was  always  sought  on  important 
occasions;  and  that  advice  was  often  the  basis  of 
political  action.  Thus  it  was  said  of  John  Cotton 
' '  that  whatever  he  delivered  in  the  pulpit  was  soon 
put  into  an  order  of  court,  if  of  a  civil,  or  set  up  as  a 
practice  in  church,  if  of  an  ecclesiastical  concern- 
ment." As  early  as  1634  Rev.  Mr.  Cotton  preached 
to  the  deputies  and  officers  who  were  to  conduct  the 
affairs  of  state.  For  the  early  thought  of  govern- 
ment was  a  theocracy,  and  the  Bible  was  the  chief 


THE   GOVERNOR.  233 

political  manual.  So  the  minister,  who  knew  most 
of  the  word  of  God,  was  resorted  to  for  wisdom  and 
guidance.  From  this  preaching  to  the  deputies  by- 
John  Cotton  came  the  practice  of  preaching  election 
sermons. 

It  is  well  known  that  Thomas  Hooker  was  the  first 
to  enunciate  the  doctrine  of  the  Declaration  of  Inde- 
pendence, that  all  governments  derive  their  just 
powers  from  the  consent  of  the  governed,  when  he 
said  that  ' '  the  foundation  of  authority  is  laid  in  the 
consent  of  the  people,"  that ''the  choice  of  magis- 
trates belongs  unto  the  people  by  God's  own  allow- 
ance," and  that  "they  who  have  power  to  appoint 
officers  and  magistrates,  have  the  right  also  to  set  the 
bounds  and  limitations  of  the  power  and  place  unto 
which  they  call  them."  These  principles  of  a  free 
State  were  the  beginnings  of  constitutional  govern- 
ment in  the  world,  and  they  issued,  says  Mr.  John 
Fiske,  in  the  "first  written  constitution  known  to 
history  that  created  a  government,  and  it  marked  the 
beginnings  of  American  Democracy,  of  which  Thomas 
Hooker  more  than  any  other  man  deserves  to  be  called 
the  father." 

It  was  Nathaniel  Ward,  the  minister  of  the  Church 
in  Ipswich,  Mass.,  that  prepared  The  Body  of  Liber- 
ties,  which  was  the    earliest  written   code   of   that 


234      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Colony,  and  was  adopted  by  the  General  Court  in 
1641.  These  facts  go  to  show  how  naturally  the 
parson  of  those  early  times  appeared  in  politics,  and 
help  to  explain  how  Mr.  Saltonstall  took  so  unusual 
a  step  as  to  leave  the  pulpit  for  the  chair  of  state. 

Some  other  facts  shed  further  light  upon  this 
action.  Mr.  Saltonstall  inherited  a  judicial  mind, 
and  the  gift  of  statesmanship.  It  was  said  of  him 
after  his  death  that  '  '■  he  had  a  great  compass  of 
learning,  was  a  profound  divine,  a  great  judge  in  the 
law,  and  a  consummate  statesman."  So  that  the 
General  Assembly  acted  wisely  when  they  removed 
the  legal  restriction  which  made  him  ineligible  to  the 
office  of  Governor.  From  the  first  of  his  pastorate 
he  was  associated  with  the  leading  men  of  the  Colony. 
He  was  interested  in  public  affairs.  In  1693  he  was 
invited  by  the  General  Assembly  to  accompany  Fitz- 
John  Winthrop,  who  was  sent  to  England,  as  the 
Colony's  agent,  ''to  obtain  in  the  best  way  and 
manner  he  shall  be  able,  a  confirmation  of  our  charter 
privileges."  It  does  not  appear  that  Mr.  Saltonstall 
went.  But  the  fact  of  his  appointment  shows  how 
prominent  he  was  in  civil  afEairs,  while  he  was  yet 
pastor  of  the  church. 

During  this  period  he  was  several  times  called  upon 
to  perform  civil  offices  for  the  Colony.     Thus  in  1698 


THE   GOVERNOR.  235 

the  last  Wednesday  o£  February  was  appointed  as  a 
day  of  public  thanksgiving  to  God  for  ' '  the  restora- 
tion of  peace  to  the  English  Nation,  and  the  success 
&  safe  return  of  our  agent ;  and  the  Rev.  Mr. 
[Timothy]  Woodbridge  and  Mr.  Saltonstall  are  de- 
sired to  draw  a  bill  for  that  end."  In  1700  he  was 
one  of  a  committee  appointed  by  the  General  Assem- 
bly '^for  composing  the  differences  in  Haddum." 
At  another  time  he  was  appointed  on  a  committee  to 
wait  upon  the  Earl  of  Belmont  on  his  arrival  in 
New  York,  "in  the  name  of  the  Governor,  Council 
and  Representatives  of  this  Colony,  to  congratulate 
the  happy  arrival  of  his  excellency."  The  election 
sermon  which  he  was  chosen  to  preach  May  13,  1697, 
seems  to  have  been  a  production  of  considerable  power, 
as  copies  of  it,  by  the  direction  of  the  legislature, 
were  "  divided  to  the  several  counties,  proportionably 
according  to  the  lists  of  the  several  counties. ' '  These 
incidents,  not  common  to  the  life  and  experience  of  a 
pastor,  show  how  naturally  he  was  drawn  into  active 
participation  in  public  affairs.  The  Hon.  Fitz-John 
Winthrop  was  his  friend  and  parishioner.  His 
relations  with  Mr.  Winthrop  brought  Mr.  Saltonstall 
into  immediate  knowledge  of  Colonial  matters. 

After  Mr.  Winthrop  was  made  Governor  in  1698, 
he  often  called  upon  his  pastor  for  advice  and  assist- 
ance.      Palfrey   says   that    during   the    last   of   his 


236      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

administration  "VVinthrop  was  so  disabled  by  gout  that 
most  of  his  official  correspondence  was  conducted  by 
his  friend  and  pastor,  Gurdon  Saltonstall.  The  editor 
of  the  Winthrop  Papers  says  :  ' '  It  is  true  that  his 
health  had  long  been  a  good  deal  impaired,  and  for 
this  reason  he  more  than  once  desired  to  be  relieved 
of  the  governorship,  but  the  people  of  Connecticut 
were  unwilling  that  he  should  retire.  It  is  also  true 
that  he  had  grown  to  place  much  reliance  on  the 
wisdom  and  capacity  of  Saltonstall,  who  was  not  only 
his  intimate  friend  and  neighbor,  but  pastor  of  the 
church  in  which  he  worshipped." 

When  Governor  Winthrop  went  to  Boston,  Novem- 
ber 13,  1707,  to  attend  the  second  marriage  of  his 
brother,  Wait  Still  Winthrop,  as  was  his  custom  he 
left  his  affairs  in  the  hands  of  Mr.  Saltonstall,  as 
Governor  pro  tern.  While  in  Boston  Mr.  Winthrop 
was  seized  with  a  fatal  illness  and  died  November 
27.  The  deputy,  Robert  Treat,  was  advanced  in 
years.  Mr.  Saltonstall  was  acting  Governor.  There- 
fore when  the  General  Assembly  was  summoned  to 
New  Haven  to  choose  a  successor  to  Mr.  Winthrop, 
December  17,  1707,  their  thoughts  naturally  turned 
to  the  man  who  was  already  exercising  the  functions 
of  that  office,  and  whose  experience  in  public  affairs, 
as  the  friend  and  adviser  of  their  late  Governor, 
fitted  him  to  hold  the  place  as  the  choice  of  his  peers. 


THE   GOVERNOR.  237 

But  the  law  of  the  Colony  required,  as  Backus 
pointed  out,  "that  the  governor  should  always  be 
chosen  out  of  a  list  of  magistrates  nominated  at  the 
preceding  election."  Mr.  Saltonstall  was  not  in 
nomination,  and  was  not  eligible.  Therefore  at  a 
special  session,  January  1,  1708,  this  law  was 
repealed,  and  Mr.  Saltonstall  was  chosen  by  the 
deputies  to  act  as  Governor  till  an  election  could  be 
had  by  the  people  ;  which  took  place  in  May  1708, 
when  he  was  made  Governor  by  the  will  of  the  free- 
men of  the  Colony.  Thus  by  natural  fitness,  and  by 
natural  steps,  he  came  to  be  the  chief  magistrate  of 
Connecticut. 

His  official  life  was  marked  by  two  conspicuous 
events,  which  were  destined  to  exert  a  lasting  and 
beneficent  influence  upon  the  religious  and  intellectual 
life  of  the  Colony.  One,  and  not  the  least  memora- 
ble, was  the  famous  Synod  of  Saybrook,  called  by 
order  of  the  Governor  and  General  Assembly,  and 
which  produced  that  venerable  document,  the  Say- 
brook  Platform,  which,  it  is  said,  he  had  a  hand  in 
shaping.  Proposals  for  a  scheme  of  government  by 
' '  a  classical  power  above  the  churches '  ^  had  been 
defeated.  On  the  thirteenth  of^May,  1708,  the  Gen- 
eral Assembly  of  the  Colony,  on  account  of  ' '  defects 
of  the  discipline  of  the  churches  of  this  government 
arising  from  the  want  of  a  more  explicit  asserting  of 


238      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

the  rules  given  for  that  end  in  the  holy  scriptures," 
and  for  the  "  glory  of  Christ  our  head,"  ordered  that 
the  ministers  of  the  several  Churches  should  meet  ' '  at 
Saybrooke,  at  the  next  commencement  to  be  held 
there,"  to  prepare  a  "form  of  ecclesiastical  disci- 
pline "  to  "be  offered  to  this  court  at  their  next 
session  at  New  Haven  October  next,  to  be  consid- 
ered and  confirmed  by  them."  In  obedience  to  this 
command  the  Saybrook  Synod  met  at  that  place, 
which  was  then  the  home  of  Yale  College,  September 
9, 1708,  and  produced  the  venerable  document  already 
referred  to.  It  was  submitted  to  the  General  Assem- 
bly, as  ordered,  and  the  following  vote  was  passed, 
October  1708 :  ' '  This  Assembly,  do  declare  their 
great  approbation  of  such  a  happy  agreement,  and  do 
ordain  that  all  the  churches  within  this  government 
that  are  or  shall  be  united  in  doctrine,  worship  and 
discipline,  be,  and  for  the  future  shall  be  owned  and 
acknowledged  established  by  law ;  provided,  always, 
that  nothing  herein  shall  be  intended  or  construed  to 
hinder  or  prevent  any  church  or  society  that  is  or 
shall  be  allowed  by  the  laws  of  this  government,  who 
soberly  differ  or  dissent  from  the  united  churches 
hereby  established,  from  exercising  worship  and  dis- 
cipline in  their  own  way,  according  to  their  con- 
sciences." This  sounds  very  much  like  an  estab- 
lished Church,  only  in  this  case  the  State  Churches 


THE   GOVERNOR.  239 

were  Congregational.  The  vote  was  in  accord  with 
the  spirit  of  the  Governor  and  of  the  times.  A 
Church  in  some  way  under  the  protection  and  patron- 
age of  the  State  was  thought  to  be  essential.  Eccle- 
siastical questions,  and  questions  of  doctrine  and 
discipline  were  taken  to  the  legislature  as  to  a  sort  of 
standing  ecclesiastical  body  or  court.  The  provision 
made  for  dissent,  however,  saved  the  action  of  the 
legislature  from  being  compulsory,  and  opened  the 
way  for  Churches  which  declined  to  come  within 
this  establishment. 

This  Church  was  among  the  number  which  availed 
themselves  of  this  privilege  of  dissent.  Dr.  Field 
says  that  Mr.  Saltonstall's  "great  influence  was  not 
sufficient  to  induce  the  church  to  adopt  the  Saybrook 
Platform  of  discipline." 

The  second  conspicuous  event,  destined  to  exert  a 
wide  influence  on  the  intellectual  life  of  the  Colony, 
and  of  the  whole  land,  was  the  final  removal  of  Yale 
College  to  its  permanent  home  at  New  Haven.  This 
was  not  brought  about  without  a  controversy.  Of 
course  Saybrook  wanted  to  keep  it.  If  it  was  to  be 
moved,  other  places  claimed  it.  JohnWinthrop,  son 
of  Wait  Still  Winthrop,  wrote  to  his  father  October 
24,  1717:  ''there  is  great  disturbance  in  the  Colony 
about  the  college.  The  last  year  Mr.  Stonington 
Noyes  was  violent  for  keeping  it  at  Saybrooke,  or  else 


240         EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

they  should  lose  the  old  Governor's  [Yale's]  legacy 
to  it,  but  since  his  son  is  settled  in  Mr.  Pierpont's 
place  and  house,  he  has  without  leave  or  order  from 
the  Assembly  or  trustees  moved  it  to  New  Haven, 
and  ordered  a  building  to  be  erected  for  the  purpose, 
which  is  almost  finished."  Mr.  Pierpont,  referred 
to  above,  was  one  of  the  original  trustees  of  the 
college,  and  pastor  of  the  First  Church  in  New 
Haven.  That  Mr.  Winthrop's  son  was  wrong  ap- 
pears from  the  fact  that  at  a  meeting  of  the  trustees 
held  at  Saybrook,  April  4,  1716,  it  was  practically 
decided  to  remove  the  college  from  that  town.  On 
the  12th  of  September  commencement  was  held 
there,  and  the  trustees  adjourned  to  meet  at  New 
Haven  on  the  17th  of  October,  which  may  be  regard- 
ed as  the  date  of  its  establishment  in  its  present 
home.  At  that  meeting  they  voted  that  ''  consider- 
ing the  difficulties  of  continuing  the  collegiate  school 
at  Saybrooke,  and  that  New  Haven  is  a  convenient 
place  for  it,  for  which  the  most  liberal  donations  are 
given,  the  trustees  agree  to  remove  the  said  school 
from  Saybrooke  to  New  Haven,  and  it  is  now  settled 
at  New  Haven  accordingly."  This  vote,  which  was 
passed  October  17,  1716,  was  declared  legal  by  the 
upper  house  at  the  October  session  of  1717.  The 
commencement  of  that  year  was  held  at  New  Haven 
in    September.     The   prompt   action    of    the    upper 


THE   GOVERNOR.  241 

house,  confirming  the  action  of  the  trustees  the  year 
before  (1716)  was  due,  in  part  at  least,  to  the  influ- 
ence of  Governor  Saltonstall,  who  favored  the  estab- 
lishment of  the  college  at  New  Haven.     The  vote  at 
the  October  session  (1717)  which  advised  the  trust- 
ees    "to  proceed  in  that  affair,    and  to  finish  the 
house   which   they   have   built   at   New    Haven   for 
the  entertainment  of  the  scholars  belonging  to  the 
collegiate  school,''  prevailed  by  thirty-six  votes.  This 
vote  was  modified  by  a  vote  to  distribute  one  hundred 
pounds  among  the  instructors  of  the  college,  in  the 
three  competing  places,  Wethersfield,  Saybrook  and 
New  Haven,'*  according  to  the  proportion  of  scholars 
under  their  tuition.''     At   the   commencement  Sep- 
tember 12,  1718,  held  at  New  Haven,    the  college 
was  named  after  its  most  generous  donor,  Mr.  Elihu 
Yale.    His  excellency,  the  Honorable  Gurdon  Salton- 
stall, was  present,  and  ' '  was   pleased  to  crown  the 
public    exercises  with  an   elegant  Latin    oration,  in 
which   he   expatiated   upon  the   happy  state  of  the 
college,  as  fixed  at  New  Haven,  and  endowed  with 
so  many  benefactions.     He  particularly  celebrated 
the    generosity   of    Governor   Yale,    with    pecuhar 
respect   and   honor."     Thus  Governor   Saltonstall's 
administration   was   identified   with   an   educational 
movement   of   far  reaching  importance.     He  had  a 


242       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

hand  in  laying  the  foundations  of  one  of  the  foremost 
nniversities  not  only  of  this,  but  of  all  lands. 

Various  important  events  of  a  political  nature  also 
contributed  to  make  the  period  of  his  official  life  con- 
spicuous. Those  were  days  of  narrow  resources  for 
the  Colony;  so  much  so  that  often  its  agent  in 
London  found  it  difficult  to  collect  his  salary.  There 
was  need  of  money  to  raise  troops  for  an  armed 
descent  upon  Nova  Scotia ;  to  repel  threatened  attacks 
of  the  Indians ;  to  guard  the  coast  from  assaults  by 
French  ships;  and  for  various  other  purposes.  The 
Colony  had  to  borrow  money,  and  issued  bills  of 
credit,  amounting  in  all  to  £33,500 ;  all  of  which  were 
finally  called  in,  and  the  debts  of  the  Colony  paid. 

Disputes  with  adjoining  Colonies  concerning  boun- 
dary lines  also  came  up  for  settlement  and  furnished 
perplexing  questions  for  his  administration  to  con- 
sider. The  controversy  Avith  Massachusetts,  which 
often  became  a  quarrel  between  the  border  towns  as 
to  the  ownership  of  property,  was  finally  adjusted. 
"  Upon  the  13th  of  July,  1713,  commissioners  fully 
empowered  from  each  of  the  Colonies,  came  to  an 
agreement  which  was  adopted  by  each  court."  The 
decision  gave  107,793  acres  to  this  Colony  as  an 
equivalent  for  the  encroachment  of  Massachusetts 
upon  its  territory.  Trumbull  saj's,  "the  whole  was 
sold  in  sixteen  shares  in  171G,  for  the  sum  of   £683 


THE   GOVERNOR.  243 

New  England  currency.     The  money  was  applied  to 
the  use  of  the  colleoje." 

The  lines  between  Connecticut  and  New  York  on 
the  west  and  Rhode  Island  on  the  east  were  not  set- 
tled till  after  Governor  SaltonstalPs  death.  In  the 
final  adjustment  this  Colony  lost  considerable  terri- 
tory which  belonged  to  it  under  the  original  charter. 
Trumbull  says,  ''no  colony  perhaps  had  ever  a  better 
right  to  lands  comprised  in  its  original  patent  than 
Connecticut,  yet  none  has  been  more  unfortunate 
with  respect  to  the  loss  of  territory."  Long  Island, 
Fisher's  Island,  and  others  along  the  coast,  were 
included  in  the  original  grant  of  Charles  I  to  Robert, 
Earl  of  Warwick,  and  by  him  ceded  to  Sir  Richard 
Saltonstall  and  ten  others  March  19,  1631.  Out  of 
deference  to  the  Duke  of  York  the  Assembly  gave 
up  this  and  other  territory  to  New  York  ;  for  Charles 
II  had  ' '  granted  a  great  part  of  the  lands  contained 
within  its  (Connecticut's)  original  limits,"  to  him; 
and  the  Assembly  did  not  dare  oppose  this  disposi- 
tion of  its  territory  ' '  for  fear  of  offending  those  royal 
personages  and  losing  their  charter."  Trumbull  says 
further,  "  considering  the  enemies  and  difficulties 
with  which  they  had  to  combat,  it  is  admirable  that 
they  retained  so  much  territory,  and  so  nobly  defended 
their  just  rights  and  liberties."  In  all  these  trans- 
actions during  his  administration,  the  hand  of    Gov- 


244     EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

ernor  Saltonstall  was  seen,  as  a  vote  of  the  Assembly- 
declares .  For  at  the  October  session  of  1720  this 
body  resolved  "that  proper  acknowledgements,  be 
made  to  the  honorable  Governor  for  his  great  pains, 
industry,  wisdom  and  prudence  improved  in  that 
affair  concerning  the  line  between  this  Colony  and 
Rhode  Island.'' 

Another  perplexing  dispute  which  the  Colony  was 
forced  into  by  Joseph  Dudley,  the  sworn  enemy  of 
Connecticut,  was  the  adjustment  of  claims  made  fco 
lands  by  Owaneco  and  the  Mohegans.  The  case,  in 
1705,  went  against  the  Colony.  But  it  was  reopened, 
upon  petition  of  Connecticut,  and  the  former  decision 
was  reversed,  "  by  King  George  III  in  Council."  It 
was  further  decided  that  the  Indians  had  been  dealt 
with  fairly  and  justly,  and  with  "  much  humanity." 

Various  attempts  were  made  to  compel  Connect- 
icut to  surrender  her  charter.  One,  already  referred 
to,  was  the  demand  in  the  King's  name,  made  upon 
Governor  Treat  by  Sir  Edmund  Andros.  The  char- 
ter, which  mysteriously  disappeared  during  the  dis- 
cussion concerning  this  demand  was  concealed  by 
Captain  Joseph  Wadsworth  in  the  hollow  of  an  oak, 
which  became  known  as  the  Charter  Oak.  At  the 
May  session  of  the  Colonial  Legislature,  1715,  it  was 
voted,  "upon  consideration  of  the  faithful  and  good 
service  of  Captain  Joseph  Wadsworth,  of  Hartford, 


THE   GOVERNOR.  245 

especially  in  securing  the  duplicate  charter  in  a  very 
troublesome  season  when  our  constitution  was  struck 
at,  and  in  safely  keeping  and  preserving  the  same 
ever  since  unto  this  day,  this  Assembly  do,  as  a  token 
of  their  grateful  resentment  of  such,  his  faithful  and 
good  service,  grant  him  out  of  the  Colony  treasury 
the  sum  of  twenty  shillings."  This  bill  became  law, 
and  therefore  must  have  received  the  signature  of 
Governor  Saltonstall. 

Another  effort  was  made  before  Parliament,  Octo- 
ber 27,  1712,  to  vacate  the  charter.  Connecticut's 
rights  were  successfully  defended  by  Sir  Henry 
Ashurst,  its  agent  in  London.  The  Colony  was  in  so 
sore  financial  straits  that  the  council  were  constrained 
to  accept  the  offer  of  the  Governor  to  give  the  Col- 
ony credit  in  England  upon  his  own  account.  Else 
the  charter  would  not  have  been  defended.  These 
attempts  to  merge  this  Colony  in  some  other,  and  to 
take  away  its  charter,  show  the  stubborn,  and  withal 
successful,  fight  for  autonomous  existence  which 
Connecticut  was  making  during  the  administration 
of  Governor  Saltonstall.  At  the  October  session,  in 
1718,  the  Assembly  voted  ''that  the  secretary  draw 
out  a  copy  of  the  charter  Of  this  government  and 
transmit  the  same,  as  soon  as  he  can,  to  the  printer, 
who  is  ordered  to  imprint  the  same,  and  take  off  at 
least  two   hundred  copies  thereof  for  the  use  of  the 


246      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

inhabitants  of  this  Colony."  At  the  session  of  May, 
1720,  it  was  voted  to  pay  Timothy  Green,  of  New 
London,  £4.  3s.  8d.  for  printing  the  charter.  This 
charter  which  was  so  sturdily  defended,  and  which 
the  administration  of  Governor  Saltonstall  handed 
down  to  posterity  in  a  printed  form,  continued  in 
force,  as  the  fundamental  law  of  the  State  till  1818, 
and  was  the  basis  of  the  present  constitution . 

The  times  were  stirring  and  tumultuous  when  Gur- 
don  Saltonstall  assumed  the  chair  of  office.  It  vv^as 
during  the  French  and  Indian  war.  There  was  a 
running  fight  with  the  Indians,  breaking  out  some- 
times into  such  open  violence  as  the  Pequot  war  in 
the  last  half  of  the  17th  century.  The  colonists  were 
kept  in  a  state  of  continual  unrest.  French  vessels 
frequently  appeared  in  the  Sound  and  threatened  the 
coast.  At  one  time  at  least  New  London  was  fired 
upon.  Two  or  three  times  between  1690  and  1713 
Connecticut  was  called  upon  to  furnish  troops  for 
expeditions  against  Canada,  which  formed  a  marked 
feature  of  the  Colonial  history  of  New  England.  On 
one  occasion  this  Colony  furnished  350  men.  In 
May,  1709,  Governor  Saltonstall  wrote  to  Sir  Henry 
Ashurst  that  the  Queen's  (Anne)  order  had  been  re- 
ceived, to  join  Massachusetts  with  400  men,  and  pro- 
ceed against  Canada,  and  that  these  men  had  been 
raised  according  to  Her  Majesty's  instructions.    These 


THE   GOVERNOR.  247 

enterprises  were  of  frequent  occurrence,  and  con- 
sumed the  resources  of  the  country  without  compensa- 
tion. During  the  year  1711  French  vessels  kept  the 
people  in  a  state  of  constant  apprehension.  During 
the  same  year  French  ambassadors  visited  Governor 
Saltonstall  at  his  home  in  New  London ;  for  what  pur- 
pose does  not  appear.  In  1712  he  carried  out  the 
suggestion  which  he  had  made  to  Fitz-John  Win- 
throp  in  1690,  and  erected  a  beacon  on  the  west 
end  of  Fisher's  Island,  and  placed  a  guard  there 
to  prevent  surprise  by  the  French  privateers  which 
infested  the  coast,  and  did  considerable  damage  to  the 
shipping  of  New  London,  and  threatened  New  York. 
The  following  is  a  copy  of  the  Governor's  procla- 
mation, signed  by  his  own  hand,  during  the  Queen 
Anne's  and  Indian  war.  It  is  interesting  as  showing 
the  inducements  offered  to  volunteers  •  in  those  days : 

By  the  Honourable  Garden  Saltonstall,  E^qr  ,  Gouernour  and 

Commander  in  Chief  of  Her  Majestie's  Colony 

of  Connecticut  in  New  England. 

A  Proclamation. 

Whereas,  The  General  Assembly  of  this  Colony  have  grant- 
ed 300  men,  to  Serue  in  the  Expedition  Her  Majestie  hath 
appointed  for  the  Reduction  of  Port  Royal  and  Nova  Scotia, 
under  the  Comand  of  the  Honi'ie  Col^  Francis  Nicholson,  as 
General  of  all  the  forces  in  the  said  Expedition,  and  the 
Hon^^ie  William  Whiting,  Esq.,  as  Colonell  of  the  Regiment  to 
be  Raised  in  this  Colony  for  the  said  Service— 

For  the  incouragement  of  able   body'd  Persons   to   inlist 


248      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

themselves  Voluntiers  in  the  Same,  I  do  hereby,  by  &  with 
the  advice  of  the  Counclll  and  at  the  desire  and  with  the  Con- 
sent of  the  Representatives  in  General  Court  assembled, 
assure  all  such  persons  who  shal  voluntarily  inlist  themselves 
for  the  said  Service  with  the  Captain  or  other  Chief  Officer  of 
the  Respective  Companies  to  which  they  belong,  or  the  Major 
of  the  County  in  which  they  reside,  that  they  shall  each  of 
them  have  a  Coat  of  the  Vallue  of  thirty  Shillings,  a  tire  lock 
of  the  vallue  of  forty  Shillings,  three  years  freedom  fromm  all 
Impresses  to  serve  out  of  this  Colony,  &  one  months  pay  in 
hand  before  they  go  out  of  the  Colony,  go  under  our  own 
officers  &  return  home  as  soon  as  Port  Royal  and  Nova 
Scotia  are  reduced,  or  the  Expedicon  otherwise  determined. 
Given  under  my  hand  in  Newhaven  the  9th  day  of  August,  in 
the  9th  year  of  her  Majestie's  Reigne,  Anno  Dom.  1710. 

G.  Saltonstall. 

God  save  the  Queen. 

Thus  for  the  first  five  years  of  his  administration 
Governor  Saltonstall  was  as  truly  a  war  Governor  as 
was  Governor  Buckingham  during  the  War  of  the 
Rebellion.  Taxes  were  high,  rating  at  twenty-seven 
or  twenty-eight  pence  a  pound.  October  8,  1713, 
there  were  only  thirty- eight  taxable  towns  in  the 
Colony,  and  forty  sent  delegates.  Forty-five  towns 
were  under  the  exclusive  jurisdiction  of  Connecticut. 
The  grand  list  of  the  Colony  was  £281,083.  Its 
militia  amounted  to  about  4,000  effective  men.  Its 
population  was  about  17,000.  [Trumbull,  vol.  i, 
p.  476. J  The  tax  of  war  upon  so  small  a  population 
of  slender  means  must  have  been  heavy.  It  there- 
fore must  have  been  a  day  of  rejoicing  when,  August 


THE  GOVERNOR.  249 

22,  1713,  the  Governor  and  Council  were  able  to 
proclaim  to  the  Colony  the  peace  of  Utrecht,  which 
had  been  signed  by  the  plenipotentiaries  of  England 
and  France  March  30  of  that  year. 

There  were  good  reasons  why  Governor  Saltonstall 
did  not  find  the  gubernatorial  chair  an  easy  one. 
The  oppositions  of  jealousy,  which  a  strong  man  is 
almost  certain  to  awaken,  added  to  the  difficulties  he 
had  to  encounter.  One  Mr.  Witherell  writes  of 
^^evil  minded  persons,"  who  were  doing  their  best 
to  hinder  the  prosperity  of  the  Colony.  This  op- 
position was  such  that  he  seriously  contemplated 
refusing  to  continue  in  the  office.  For  a  letter  from 
Sir  Henry  Ashurst,  written  June  27,  1709,  says,  ''I 
pray  let  no  discouragements  suffer  you  to  entertain  a 
thought  of  leaving  the  government  God  hath  called 
you  to.  By  what  I  have  heard,  there  are  none  to 
supply  your  room."  At  the  May  session  of  1715, 
the  General  Assembly  passed  a  vote  which  shows 
that  the  enemies  of  this  great  and  good  man  were 
still  awake  and  active.  The  vote,  as  recorded  in  ^the 
Colonial  Records,  is  as  follows,  "This  Assembly, 
having  made  enquiry  after,  and  considered  the  repre- 
sentation which  the  honorable  Governor  made  of 
some  slanderous  report,  very  grievous,  supposed  to 
be  industriously  scattered  among  the  people  by  some 
ill  minded  and  seditious  persons,  cannot  understand 


250       EARLY   HISTORY   OF   THE    FIRST   CHURCH. 

the  least  ground  for  any  such  reports — do  therefore 
desire  the  judges  and  justices  would  take  utmost  care 
for  the  suppressing  of  such  ill  practice  j  and  do 
further  signify  their  earnest  desire  that  his  honor 
would  continue  the  service  of  God  and  his  country  in 
the  office  whereunto  he  is  elected."  This  was  com- 
plete and  triumphant  vindication  of  his  honor,  his 
purity,  his  integrity.  But  the  most  triumphant  vin- 
dication against  every  slander  Avas  the  fact  of  his 
yearly  re-election  by  his  fellow  citizens  from  1708  till 
he  died  in  1724.  And  it  is  to  be  remembered  that, 
while  Governors  were  appointed  for  other  Colonies  by 
the  Crown,  Connecticut  from  the  first  elected  hers 
from  among  her  own  citizens. 

For  sixteen  and  a  half  years  Mr.  Saltonstall  was 
Governor  by  the  will  of  the  people.  He  was  elected 
seventeen  times  to  the  office.  He  was  present  at 
thirty-six  sessions  of  the  General  Court,  and  at  two 
hundred  and  thirty-seven  meetings  of  the  Governor 
and  Council,  which  were  held  at  Hartford,  New 
Haven,  Saybrook  and  New  London.  He  was  ap- 
pointed commander-in-chief  of  the  Colony's  forces; 
was  appointed  in  1709  to  represent  the  Colony  in 
England ;  was  made  judge  of  the  superior  court  by 
vote  of  the  General  Assembly ;  assisted  at  the  request 
of  the  same  body  in  the  revision  of  the  laws  of  the 
State.     In  short,  he  discharged  the  duties  of  his  high 


THE   GOVERNOR.  251 

office  in  most  critical  times,  with  the  most  signal 
ability,  insomuch  that  his  rare  executive  qualities 
were  recognized  abroad  as  well  as  at  home.  He 
was  easily  the  first  man  of  his  times  in  Connect- 
icut, and  the  encomiums  pronounced  upon  him  after 
his  death  cease  to  seem  extravagant  when  the  facts 
of  his  life  are  studied.  He  was  Governor  in  times 
which  demanded  a  strong  hand  and  an  unflinching 
will  at  the  head  of  affairs.  His  yearly  re-election 
to  omce,  till  death  took  him  away,  shows  that  in  the 
view  of  his  peers,  he  was  the  man  for  the  times.  He 
was  born  to  rule.  There  was  the  ring  of  command  in 
his  voice,  and  an  aspect  of  authority  in  his  mien.  It 
must  have  been  an  imposing  sight  to  see  His  Excel- 
lency, when  invested  with  the  authority  of  the  State, 
proceeding  at  the  head  of  his  household  to  the  house 
of  God,  to  engage  in  devout  worship.  '  It  does  not 
require  a  very  vivid  imagination  to  hear  the  tramp 
of  battalions  in  his  majestic  step,  and  to  see  the 
movement  of  armies  in  his  dignified  bearing.  He  was 
by  far  the  ablest  Governor  which  Connecticut  had  had, 
and  easily  commanded  the  place  of  honor.  A  care- 
ful review  of  his  life  must  impress  one  with  the 
justice  and  probity  with  which  he  discharged  all 
public  trusts  committed  to  him. 

Before  we  close  this  review  of  his  public  life,  a  few 
facts   concerning  him    may  be  added,  illustrative  of 


252      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

his  strong  personality,  and  pointing  out  his  relations 
to  the  town  and  to  private  life. 

By  an  act  of  the  Colonial  Legislature,  May  13, 
1703,  an  addition  was  made  to  the  bounds  of  New 
London,  and  the  Governor  was  made  one  of  its  pa- 
tentees. There  was  a  tract  known  as  the  junior  com- 
mons, embracing  the  land  lying  along  Bank  street, 
and  between  it  and  the  water.  These  commons  be- 
came a  source  of  contention.  One  party  maintained 
that  they  belonged  equally  to  the  whole  body  of  voters, 
and  that  they  had  power  to  dispose  of  them  in  town 
meeting.  Another  party,  led  by  the  Governor,  con- 
tended that  these  lands  were  solely  the  property  of 
the  patentees.  A  town  meeting  was  called  April 
23,  1722,  to  consider  what  disposition  the  voters 
wished  to  make  of  them.  The  Governor  wrote  a  vig- 
orous letter  on  that  date,  addressed  ''  To  the  inhabi- 
tants of  New  London,  assembled  in  Town  Meeting 
April  23,  1722,  Friends  and  Neighbors.''  In  it  he 
gave  the  town  to  understand  that  these  undivided 
lands  did  not  "  still  remain  in  the  town's  hands  to  dis- 
pose of  as  town  meeting  shall  cause."  He  supported 
his  statements  by  quoting  the  act  of  the  General 
Assembly  declaring  ' '  that  those  lands  which  had  not 
been  before  settled  and  disposed  of  did  belong  to  s"* 
proprietors  of  them,"  of  which  he  was  one.  He 
closed  his  communication  with  the  hope  that  the  town 


THE    GOVERNOR.  253 

would  consider  his  protest  ' '  and  not  be  tempted  fur- 
ther into  any  such  discords."  However,  lest  the 
voters  should  disregard  his  warning,  he  added  I  ' '  do^ 
therefore  hereby  as  one  of  the  said  Patentees  and 
Proprietors  of  s"^  Patent,  as  also  in  the  name  of  all 
the  proprietors  afors*^,  *  *  *  declare  and  protest 
against  those  and  all  such  votes,  acts,  and  doings  of 
or  in  any  town-meeting,  and  the  recording  of  them  as- 
illegal,  and  contrary  to  s*^  resolve  and  just  rights  of  s*^ 
proprietors."  The  town  had  no  difficulty  in  under- 
standing what  His  Excellency  meant  to  say.  His 
warning  and  protest  had  the  desired  effect,  and 
proved  the  strength  of  his  influence  among  his  fellow 
townsmen. 

The  Governor  was  a  considerable  land  holder,  not 
only  in  New  London,  but  elsewhere.  He  inherited 
from  Sir  Richard  Saltonstall  a  tract  of  about  two 
thousand  acres  at  Warehouse  Point  in  the  town  of 
Windsor.  Through  his  second  wife,  Elizabeth  Ros- 
well,  he  came  into  possession  of  the  "Furnace 
Farms"  in  Branford  with  certain  other  property.  He 
also  possessed  a  manor  at  Killingly  in  Yorkshire^ 
England.  This,  with  the  Roswell  estate  he  be- 
queathed to  his  son  Roswell,  who  lived  in  the  town  of 
Branford.  His  will  reads,  "  as  it  is  the  appointment 
of  law,  so  it  is  also  my  will  that  my  children,"  ''  Ros- 
well, Nathaniel,  Gurdon,  and  Katherine  should  have- 


254       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

all  the  real  estate  which  I  had  by  their  mother  de- 
ceased, and  that  my  eldest  son  Roswell  shall  have  a 
double  portion  thereof.  *  *  *  To  my  son  Ros- 
well, as  his  double  portion  o£  the  said  '  maternal 
estate,  the  farm  in  Branford,'  by  the  Iron  Works." 
This  was  the  * 'Furnace  Farms  "  mentioned  above. 
Roswell  settled  in  Branford,  upon  this  estate,  and 
lived  on  it  till  he  died  in  1738.  The  will  is  a  long 
document,  and  goes  into  details  in  the  distribution  of 
his  property.  The  only  other  item  pertinent  to  this 
history  is  the  following  :  ' '  I  give  to  my  son  Gurdon 
and  his  heirs  forever  my  house-lot  with  the  dwelling- 
house  thereon  where  I  now  live."  This  was  the 
house  which  he  built,  and  which  was  destroyed  by 
Arnold  when  he  burned  New  London. 

An  impression  prevails  in  some  quarters  that  Mr. 
Saltonstall,  after  becoming  Governor  of  the  Colony, 
took  up  his  residence  by  Lake  Saltonstall,  near  New 
Haven.  Mr.  Thomas  Trowbridge,  in  a  paper  read 
before  the  New  Haven  Colony  Historical  Society, 
February  21,  1876,  advocated  this  view.  Referring 
to  the  property  known  as  the  Furnace  Farms,  into 
whose  possession  the  Governor  came  through  his  sec- 
ond wife,  Mr.  Trowbridge  says,  ''the  proximity  of 
the  land  to  New  Haven  and  Hartford,  the  two  capi- 
tals of  the  Colony,  the  facility  of  access  to  both  cities 
at  once  determined  the   Governor  to  make  it  his  resi- 


THE    GOVERNOR.  255 

dence."  He  refers  to  the  mansion  which,  it  is  said, 
Mr.  Saltonstall  built  by  the  lake,  and  which  still 
stands.  Mr.  Trowbridge  continues,  'Hhe  Governor 
continued  to  reside  alternately  here  and  in  New  Lon- 
don till  his  death  in  1724."  Doubtless  he  built  the 
house  in  question.  But  that  he  made  it  his  perma- 
nent residence,  or  resided  alternately  between  Lake 
Saltonstall  and  New  London,  till  his  death,  is  true 
only  in  the  sense  that  a  resident  o£  New  York  who 
spends  his  summers  in  New  London,  or  in  Newport, 
can  be  said  to  reside  alternately  between  the  two 
places.  Mr.  William  Kingsley,  in  his  history  of 
Yale  College,  says  that  Mr.  Saltonstall,  soon  after  his 
choice  as  chief  magistrate  of  the  Colony,  took  "up 
his  residence  near  New  Haven  in  an  elegant  mansion 
which  he  built  for  himself  on  the  banks  of  the  beau- 
tiful lake  which  has  since  been  known  by  his  name.'' 
There  is  abundant  evidence  to  show  that  this  view 
is  wrong;  that  Mr.  Saltonstall  never  ceased  to  be  a 
resident  of  New  London,  and  that,  with  the  exception 
of  one  summer,  he  stayed  in  New  Haven  only  during 
the  sessions  of  the  Colonial  Legislature.  Let  us 
examine  the  evidence.  Robert  Hallam,  in  his 
Annals,  1725  to  1875,  says  that  Mr.  Saltonstall,  on 
being  appointed  Governor,  ''resigned  his  pastorate 
in  New  London,  and  filled  prominent  positions  in  civil 
life  till  his  death  in  1724,  retaining  his  residence  in  New 


256       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

London.''^  Mr.  Hallam's  statement  is  borne  out  by- 
certain  facts  upon  the  records  of  the  town. 
April  27,  1714,  Governor  Saltonstall  served  a  notice 
on  the  citizens  of  New  London,  in  town  meeting  there 
assembled,  warning  them  that  none  but  the  original 
patentees  or  grantees  and  their  heirs  and  assigns 
could  vote  for  the  disposition  of  the  public  lands.  A 
more  extended  communication  upon  the  same  subject 
was  sent  to  the  town  July  4,  1715.  Both  these,  as 
well  as  the  letter  referred  to  on  a  previous  page 
[252]  were  written  at  New  London.  He  addressed 
the  citizens  as  "friends  and  neighbors,"  and  wrote 
as  a  local  proprietor,  and  not  as  the  resident  of  an- 
other town. 

But  a  stronger  evidence  is  to  be  found  in  the  rec- 
ords of  the  meetings  of  the  Governor  and  Council 
during  all  the  years  of  his  official  life.  Of  230  such 
sessions  156  were  held  in  New  London,  41  in  Hart- 
ford, and  33  in  New  Haven.  But  none  were  held  in 
New  Haven  till  July,  1711,  while  in  1708  two  were 
held  in  Hartford,  and  in  1710  nine  were  held  in  New 
London.  A  significant  fact  about  these  meetings  is 
that,  with  a  few  exceptions,  which  will  be  noted, 
those  held  at  Hartford  and  New  Haven  were  held 
during  the  sessions  of  the  Colonial  Legislature,  while 
immediately  on  the  adjournment  of  the  General 
Assembly  the   Governor   and  Council   met  at   New 


THE   GOVERNOR.  257 

London  through  the  remainder  of  the  year  save  in  a 
very  few  instances.  Why  were  they  held  in  New 
London  so  uniformly  during  the  periods  between  the 
sittings  of  the  legislature  if  the  Governor's  residence 
was  near  New  Haven f  For  example,  September  28, 
1711,  the  Governor  and  Council  met  at  New  London 
to  provide  for  the  fall  session  of  the  Colonial  Assem- 
bly at  New  Haven.  October  15.  25,  26,  while  that 
body  was  sitting  the  Council  met  at  New  Haven. 
The  Assembly  adjourned  October  26.  October  30 
there  was  a  meeting  of  the  Governor  and  Council  at 
New  London.  Does  not  this  point  out  that  when  his 
official  duties  connected  with  the  session  of  the  legis- 
lature were  ended  he  returned  to  his  residence,  there 
to  take  up  the  routine  of  official  duty  ?  A  special 
session  of  the  legislature  was  held  in  June,  1711,  in 
New  London,  called  by  the  Governor  and  Council 
to  consider  the  matter  of  filling  the  quota  of  the  Col- 
ony in  the  expedition  against  Canada,  and  to  provide 
bills  of  credit  for  fitting  them  out.  This  seems  to 
point  to  New  London  as  the  Governor's  residence. 

The  exceptions  alluded  to,  in  which  the  Governor 
and  Council  met  at  New  Haven  during  months  when 
the  legislature  was  not  in  session,  are,  July  and 
August,  1711,  February  4,  1712,  March  11,  1718, 
and  September,  14  and  15,  1720.  That  is  only  four- 
teen sessions,   out  of  the  thirty-three  held  in  New 


258      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Haven,  were  held  during  months  when  the  General 
Assembly  was  not  convened.  He  was  unquestion- 
ably in  New  Haven  during  July  and  August,  1711. 
But  no  meetings  of  the  Governor  and  Council,  save 
those  here  noted,  were  held  there,  except  when  the 
legislature  was  in  session.  On  the  other  hand  from 
November  3,  1710,  to  August  31,  1724,  a  month 
before  his  death,  the  Governor  and  Council  met  every 
year,  save  1718,  at  New  London,  and  in  the  months 
when  the  legislature  was  not  in  session.  This  would 
seem  to  prove  that  Mr.  Saltonstall  continued  to  be  a 
resident  of  New  London. 

A  still  stronger  reason  for  this  view  is  found  in 
certain  documents  and  deeds,  in  the  records  of  New 
London,  which  show  that  Governor  Saltonstall  was 
certainly  a  resident  of  and  a  property  holder  in  the 
town,  during  the  following  years,  viz.:  1709,  1710, 
1712,  1713,  1714,  1715,  1717,  1719,  1722,  1724. 
The  missing  years,  save  1718,  are  supplied  by  the 
records  of  the  meeting  of  the  Governor  and  Council. 
So  that  we  know  that  he  was  a  resident  of  New 
London  during  his  entire  term  of  office.  Thus  there 
is  an  entry  which  reads  as  follows :  ''  New  London, 
July  the  first  1709  Matthew  Jones,  the  above  men- 
tioned grantor  appeared  before  me,  Gurdon  Salton- 
stall Esqr.,  Governor  of  her  Majesties  Colony  of 
Connecticut."     A  similar  record  is  dated  September 


THE  GOVERNOR.  259 

25,  1709.  May  10,  1710,  a  deed,  signed  by  Owaneco, 
sachem  of  Mohegan,  names  as  one  of  the  grantees, 
''  Gurdon  Saltonstall  of  New  London  aforesaid.'' 
February  12,  1712,  the  Governor  executed  a  deed 
which  begins,  ''Know  all  men  by  these  presents  that 
I,  Gurdon  Saltonstall  of  New  London''  &c.  Fur- 
ther, the  Governor's  will  was  dated  at  New  London 
March  30,  1724,  and  begins  :  ' '  I,  Gurdon  Saltonstall, 
of  New  London."  And  it  will  be  remembered  that 
in  giving  his  house  to  his  son  Gurdon,  he  calls  it  ' '  the 
house  where  I  now  live."  Thus  we  have  his  own 
testimony  to  the  fact  that  he  continued  to  be  a 
resident  of  the  town  after  he  became  Governor  of 
the  Colony.  It  is  significant  that  the  only  time  when 
he  can  be  located  at  New  Haven,  by  Lake  Sal- 
tonstall, for  any  considerable  period,  was  the  sum- 
mer of  1711,  less  than  a  year  after  the  death  of  his 
second  wife.  As  his  son  Roswell  settled  upon  this 
estate,  it  is  not  impossible  that  the  lake  got  its  name 
from  him  rather  than  from  his  distinguished  father. 
After  his  death  his  son.  Gen.  Gurdon  Saltonstall, 
continued  to  reside  in  his  father's  house  in  New 
London,  which,  as  we  have  seen  was  bequeathed  to 
him  by  the  Governor's  will.  F.  G.  Saltonstall  of 
New  York  writes,  ''  the  distruction  of  General  Gur- 
don Saltonstall's  house,  when  Arnold  burnt  the 
Town,  was  the  occasion  of  irreparable  loss ;  pictures, 


260       EARLY  HISTORY   OF  THE  FIRST   CHURCH. 

papers,  all  swept  away.''  This  was  the  house  which 
the  Governor  built  for  himself  when  he  came  to  New 
London.  It  was  never  the  property  of  the  town,  or 
parish. 

Governor  Saltonstall  was  thrice  married.  His  first 
wife  was  Jerusha,  daughter  of  James  Richards  of 
Hartford,  who  died  in  Boston,  July  25,  1697.  His 
second  wife  was  Elizabeth,  only  child  of  William 
Rose  well  of  Branford,  Conn.  She  died  September 
12,  1710.  His  third  wife  was  Mary,  daughter  of 
"William  Whittingham,  and  widow  of  William  Clarke 
of  Boston.  She  survived  him  and  died  in  Boston  in 
1729.  He  had  five  children  by  his  first  wife,  two  of 
whom  died  in  infancy.  Elizabeth  was  born  May  11, 
1690.  She  married  first  Richard  Christophers,  and 
second  Isaac  Ledyard.  Mary  was  born  February  15, 
1691-2.  She  was  baptized  February  21.  She  married 
Jeremiah  Miller.  Sarah  was  born  in  1694,  and  was 
baptized  April  2  of  that  year.  She  married  John 
Gardiner  for  her  first  husband,  Samuel  Davis  for  her 
second  husband,  and  Thomas  Davis  for  her  third  hus- 
band. Jerusha  and  Gurdon  died  in  infancy.  He  had 
five  children  by  his  second  wife.  Roswell  was  born 
January  19, 1702,  and  was  baptized  January  25.  He 
settled  in  Branford,  his  mother's  native  town.  His 
wife  was  Mary  Haynes.  He  died  Oct.  1,  1738.  Kath- 
erine  was  born  June  19,  1704.     Mr.  Saltonstall  made 


THE    GOVERNOR.  261 

this  entry  of  her  baptism  on  the  records  of  the 
Church.  ''June  25,  my  own  daughter,  who  was 
born  June  19  at  two  o'clock  in  the  morning,  Kath- 
erine."  She  married  a  Mr.  Brattle.  Nathaniel  was 
born  in  1706.  The  following  is  the  record  of  his 
baptism:  ''July  7,  my  own  son  (born  the  Friday 
before)  Nathaniel."  He  married  Mrs.  Lucretia  Ar- 
nold, March  1,  1733.  Gurdon  was  born  December 
22,  1708,  and  was  baptized  by  Rev.  Eliphalet  Adams, 
February  20,  1709,  and  was  the  first  child  to  which 
he  administered  the  ordinance  after  becoming  pastor 
of  the  Church.  He  married  Rebecca  Winthrop  in 
1733.  Richard  was  born  September  1,  1710  and  lived 
but  a  few  days. 

Governor  Saltonstall  died  suddenly  at  his  home  in 
New  London,  from  a  stroke  of  apoplexy,  September 
20,  1724,  in  the  fifty -ninth  year  of  his  age,  and  in  the 
full  possession  of  all  his  rare  powers.  The  blow  was 
felt  throughout  the  Colony.  A  vast  concourse  of 
people  gathered  at  his  funeral.  The  loss  was  mourned 
throughout  New  England,  as  well  as  Connecticut. 
He  was  buried  with  solemn  religious  ceremonies  and 
imposing  military  honors,  in  a  tomb  which  he  had 
prepared,  in  that  ancient  cemetery,  which  deserves  to 
be  called  New  London's  Burial  Hill.  He  still  sleeps 
in  that  historic  spot  where  rests  the  dust  of  so  many 


262       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

of  the  men  and  women  who  had  a  hand  in  laying  the 
foundations  of  this  matchless  harbor  town. 

The  high  estimate  put  upon  his  worth  of  character 
and  rare  ability,  may  be  learned  from  what  was  said 
of  him  after  his  death.  The  Boston  News  Letter  of 
October  1,  1724,  said,  "At  twelve  the  next  day  he 
expired,  to  the  almost  unexampled  sorrow  of  all  that 
saw,  or  since  have  heard  of  it,  not  only  through  all 
that  government,  but  the  whole  land."  Rev.  Elipha- 
let  Adams  said  in  a  discourse  delivered  at  his  funeral, 
"Who  did  not  admire  his  consummate  wisdom,  pro- 
found learning,  his  dexterity  in  business,  and  inde- 
fatigable application,  his  intimate  acquaintance  with 
men  and  things,  and  his  superior  genius  ?  And  what 
was  more  than  this,  his  unaffected  piety  and  love  to 
God's  house,  his  exact  life  and  exemplary  conversa- 
tion I  In  what  part  of  learning  did  he  not  excel  ! 
He  had  mastered  every  subject  which  he  undertook, 
and  nothing  could  escape  his  penetration.  How  great 
did  he  appear  whether  in  court  or  camp  !  He  was 
an  oracle  in  law,  and  no  man  was  better  read,  either  in 
the  agitated  controversies,  or  abstruse  points  of  di- 
vinity." 

Upon  his  death  Dr.  Cotton  Mather,  the  famous 
Boston  divine,  preached  a  sermon  October  1,  1724, 
"in  commemoration  of  that  good  and  great  man,  the 
Honorable  Gurdon  Saltonstall,    Esq.,    late  Governor 


THE   GOVERNOR.  263 

of  Connecticut,"  which  was  '' printed  by  T.  Green, 
1724,"  in  New  London.  The  text  was  Proverbs  xi, 
11,  "By  the  blessing  o£  the  upright  the  city  is  exalt- 
ed." Substituting  the  word  ''colony"  for  ''city," 
he  proceeds  to  set  forth  the  doctrine  that  "  A  city^ 
yea,  every  society  that  has  men  of  a  right  character 
in  it,  will  by  the  blessing  of  such  men  be  remarkably 
blessed  of  God,"  and  to  apply  it  to  Governor  Salton- 
stall,  in  words  like  these,  "  Who  are  the  men  of  rec- 
titude (in  our  translation  called  the  upright)  whom 
every  city  or  society  they  belong  to,  will  always  fare 
better  for  ?  A  compendious,  a  comprehensive,  and 
an  unexceptionble  answer  might  I  at  once  give  unto  it, 
by  only  saying,  '  Mark  the  perfect  man,  and  behold 
the  upright,'  who  was  lately  to  be  seen  at  the  helm 
of  the  government  of  the  colony  of  Connecticut."  In 
a  letter  of  condolence  to  Mrs.  Saltonstall,  he  speaks 
of  him  as  "one  who  had  in  him  such  uncommon 
collections  of  all  that  might  render  a  person  more  pre- 
cious than  the  golden  wedge  of  Ophir."  In  closing 
his  discourse  Dr.  Mather  said,  "We  will  not  call  him 
a  star,  but  even  a  constellation  of  the  most  fulgid 
endowments."  "  And  yet  these  were  his  lesser  ex- 
cellencies ;  unspotted  piety,  inviolate  integrity,  exem- 
plary humanity,  were  what  yet  more  potently  bespoke 
for  him  a  place  among  the  excellent  of  the  earth." 
Speaking   of   his  assuming  the  gubernatorial  office, 


264      EARLY  HISTORY  OF   THE   FIRST   CHURCH. 

Dr.  Mather  said,  he  ''  looked  on  the  government  cast 
upon  him,  to  be  but  a  betrustment  for  which  he  was 
accountable  to  the  glorious  one,  who  is  the  Lord  o£ 
all." 

Much  more  might  be  quoted  from  the  almost  ful- 
some eulogies  which  were  pronounced  upon  our  fel- 
low townsman  of  a  former  generation.  After  mak- 
ing due  allowances,  we  have  left  the  irresistible 
conviction  that  he  was  a  great  man. 

He  was  one  of  a  noble  company  of  heroic  men  and 
women  who  helped  to  lay  the  foundations  of  the 
greatest  nation  of  modern  times.  They  made  their 
age  famous  and  colossal.  One  of  the  chief  figures 
among  his  contemporaries,  who  was  prominent  in 
civil,  social,  educational  and  ecclesiastical  affairs  of 
this  Colony,  and  of  this  city,  for  more  than  thirty- 
three  years,  was  GuRDON  Saltonstall. 


XII. 

THE   DIACONATE. 

So  far  as  can  be  ascertained  the  First  Church  of 
Christ  has  had  forty  deacons,  including  those  now  in 
office.  We  have,  however,  no  positive  knowledge  of 
the  existence  of  its  diaconate  previous  to  Mr.  Brad- 
street  ;  only  such  as  is  to  be  gained  from  incidental 
sources.  But  these  are  sufficient  to  establish  the 
fact,  beyond  a  reasonable  doubt,  that  there  were  dea- 
cons as  early  as  1655.  Thus  the  diary  of  Thomas 
Miner  says  "Sabath  day  the  8  [of  July,  1655]  we 
had  a  sacrament."  In  the  same  year  he  speaks  of 
"  deacon  perke."      Who  this  was  will  appear. 

It  would  not  be  like  a  Congregational  Church  to 
go  on  for  thirty  years  without  these  New  Testament 
officers.  Whether  the  sacrament  administered  July 
8,  1655,  was  the  first  we  cannot  tell.  It  may  have 
been  observed  to  signalize  the  entrance  into  the  first 
meeting  house  which  was  completed  early  in  that 
year.  There  must  have  been  one  or  more  deacons  at 
that  time.  We  give  the  list  of  those  who  we  know 
have  served  this  Church  in  that  office. 


266      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

1.  Thomas  Park  is  placed  first  on  the  list, 
though  there  may  have  been  others  before  him.  He 
was  the  son  of  Robert  Park,  and  came  to  New  Lon- 
don with  his  father  early  in  1650.  His  wife  was  a 
sister  of  Mrs.  Blinman.  They  lived  on  the  south- 
west corner  of  Granite  and  Hempstead  streets,  as  we 
have  already  seen.  Mr.  Robert  Park  came  with  his 
family  to  New  England  from  Preston,  Lancashire, 
England,  in  1630,  in  the  ship  Arabella.  They  landed 
at  Boston,  and  probably  settled  in  Roxbury.  About 
1635  they  removed  to  Wethersfield.  Their  coming 
to  Pequot  was  due  largely,  it  may  be  presumed,  to 
the  fact  that  Mr.  Blinman  was  to  move  here  from 
Gloucester. 

It  would  be  most  natural  for  Mr.  Blinman 's  Church 
to  choose  his  brother-in-law  to  serve  in  the  office  of 
deacon.  Besides,  there  seems  to  have  been  the  stufE 
that  deacons  are  made  of  in  the  Park  family.  For 
Deacon  William  Park,  of  Roxbury,  was  his  brother. 
We  know  that  Thomas  Park  was  chosen  a  deacon, 
from  the  diary  of  Thomas  Miner.  We  have  seen 
that  he  called  him  "  deacon  perke,"  under  date  of 
October  22,  1655.  September  23,  1659,  he  wrote, 
"  decon  perke  was  at  Misticke."  Similar  entries 
appear  September  15,  1661,  June  30,  1663,  and  later 
on.  Who  this  ''decon,"  or  ''deacon"  Park  or 
Perke   was   seems   to   be    settled   by   this    entry   in 


THE   DIACONATE.  267 

Mr.  Miner's  diary  for  April  9,  1672:  '^  Tuesday 
the  9th  I  was  with  deacon  parke  *  *  *  the  10th 
day  deacon  parke  and  we  wer  at  quanqntoge.  the 
11th  day  mr.  noyce  and  deacon  prake  and  the  com- 
pany was  heare.  I  agreed  with  mr.  noyce  and  Tho. 
park."  So  that  "deconperke"  was  Thomas  Park. 
Hon.  Richard  A.  Wheeler,  one  of  Thomas  Park's 
descendants,  says,  '^Dea.  Parke  of  whom  Thomas 
Miner  speaks  in  his  Diary  was  Thomas  Park  who 
came  with  his  father,  Robert  Park,  from  Wethers- 
field  to  New  London  in  the  early  part  of  the  year 
1650."  Mr.  Wheeler  also  says  ''of  what  church 
Thomas  Park  was  deacon  I  do  not  know  unless  it  was 
your  New  London  church.  He  was  not,  nor  could  he 
have  been  a  deacon  of  the  first  Congregational  church 
of  Stonington,  for  our  church  was  not  organized 
until  several  years  after  he  went  to  Preston  to  re- 
side." This,  then,  was  the  only  Church  of  which  he 
could  have  been  deacon  in  1655,  when  Mr.  Miner 
gives  him  that  title.  Then  it  does  not  seem  out  of 
place  to  say  that  he  officiated  at  the  Lord's  Supper, 
July  8  of  that  year,  or  which  Thomas  Miner  speaks. 
He  must  have  been  chosen  prior  to  that  date. 

He  lived  a  number  of  years'"  at  Mystic,  within  the 
bounds  of  Stonington.  Some  time  before  1674  he 
removed  to  lands  which  belonged  to  him  in  the 
northern  part  of  New  London.     In  1680  he  was  reck- 


268      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

oned  as  an  inhabitant  of  the  latter  place.  Later  he 
was  included  in  Preston,  and  was  the  first  deacon  of 
Mr.  Treat's  Church,  organized  in  that  town  in  1698. 
He  died  July  30,  1709.  When  he  laid  down  his 
office  here  we  do  not  know.  But  it  may  have  been 
when  he  moved  to  his  lands  in  the  northern  part  of 
New  London,  before  1674. 

2.  John  Smith  came  to  New  London  from  Boston 
early  in  1653.  His  name  appears  in  the  list  of  mem- 
bers October  5,  1670.  We  know  that  he  was  a 
deacon  of  the  Church,  for  in  Mr.  Bradstreet's  diary 
is  the  following  entry:  "October  4,  1679;  John 
Smith,  one  of  the  deacoDS  of  this  church,  a  man  of 
piety  and  use  in  the  church  and  Town,  went  to 
heaven."  As  he  came  to  New  London  in  1653,  and 
as  his  name  appears  on  the  first  list  of  members 
October  5,  1670,  it  seems  probable  that  he  joined  the 
Church  soon  after  his  arrival,  and  that  he  was  asso- 
ciated with  Thomas  Park,  and  officiated  at  that  com- 
munion, July  8, 1655,  of  which  Thomas  Miner  tells  us. 

3.  William  Douglas  seems  to  have  been  born 
in  Scotland  in  1610.  He  came  to  Boston  in  1640, 
and  to  New  London  in  December  1659.  He  was  also 
one  of  those  who  composed  the  Church  at  the  time 
of  Mr.  Bradstreet's  ordination.  We  know  that  he 
was  a  deacon,  because  under  date  of  July  26,  1682, 
Mr.    Bradstreet  wrote   in  his   diary,  "  Mr.  William 


THE   DIACONATE.  269' 

Douglas,  one  of  the  deacons  o£  this  church  died  in 
the  72  year  of  his  age.  He  was  an  able  christian, 
and  this  poor  church  will  much  want  him." 

Of  the  date  of  his  election  we  have  no  definite 
knowledge.  In  1665  Mr.  Douglas  was  sent  to 
Boston  to  confer  with  ''  Mr.  Wilson  and  Mr.  Eliot  " 
with  reference  to  ' '  the  procureing  of  a  minister  for 
the  towne."  He  may  have  been  chosen  to  this- 
duty  because  he  was  an  officer  in  the  Church. 
Further,  Thomas  Miner,  in  his  diary,  preserves  a 
certificate  of  Christian  character  voted  by  this  Church 
to  himself  and  wife,  June  30,  1669.  It  was  signed 
on  behalf  of  the  Church  by  James  Avery  and  William 
Douglas.  It  may  be  that  their  acting  for  the  Church 
pointed  to  some  official  relation.  There  was  no> 
pastor  at  the  time,  and  Mr.  Avery  may  have  acted  as 
moderator.  Mr.  Douglas  may  have  signed  as  a 
deacon.  For  these  reasons  the  date  of  his  choice  to 
the  office  of  deacon  is  placed  before  October  9,  1665, 
when  he  was  chosen  to  go  to  Boston  on  the  business 
of  securing  a  pastor  for  the  Church. 

4.  William  Hough  came  to  New  London  from 
Gloucester  about  1653.  Thomas  Miner  writes  in  his 
diary,  under  date  of  July  27,^1670,  "I  and  my  wife^ 
was  at  new  london  goodman  Rice  and  William  Hough 
was  received  into  the  church."  We  know  that  he- 
was  a  deacon  because,  August  10,  1683,  in  the  last 


270         EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

entry  which  Mr.  Bradstreet  made  in  his  diary,  he 
says,  "William  Hough,  a  deacon  of  this  Church, 
aged  about  64,  died.  He  was  a  solid  man,  and  his 
death  is  a  great  loss  to  church  and  Town."  He  was 
elected  deacon  sometime  after  July  27,  1670.  He 
may  have  succeeded  Deacon  Park. 

5.  Joseph  Coit  was  the  youngest  son  of  John 
Coit,  who  came  to  New  London  from  Gloucester, 
with  Mr.  Blinman,  in  1650.  He  is  the  ancestor  of 
all  the  Coits  in  Connecticut,  and  perhaps  in  the  United 
States.  He  joined  the  Church  April  3,  1681.  His 
name  is  entered  as  Deacon  Coit  on  Mr.  SaltonstalPs 
list  of  members,  November  25,  1691,  as  already  in 
that  office.  Then  his  election  took  place  after  1681 
and  before  1691.  The  exact  date  cannot  be  found. 
Deacon  Coit's  second  son  Joseph  was  the  first  minister 
of  Plainfield.     Deacon  Coit  died  March  27,  1704. 

6.  William  Douglas,  Jr.  The  date  of  his  choice 
is  not  known.  His  name  appears  on  the  Church 
records  as  deacon  first  in  1696,  but  so  as  to  imply 
that  he  held  the  office  before  that  date.  He  joined 
the  Church  in  1670,  soon  after  the  ordination  of  Mr. 
Bradstreet.  His  oldest  son,  William,  removed  to 
Plainfield,  and  was  one  of  the  first  deacons  of  that 
Church,  as  Deacon  Coit's  son  was  its  first  minister. 
He  was  deacon  of  this  Church  for  many  years.  His 
grave  is   in  The  Towne's  Antientest  Buriall  Place, 


THE   DIACONATE.  271 

and  upon  his  stone  is  this  inscription,  "Here  lyeth 
y®  body  of  Deacon  William  Douglas,  who  died  March 
y*"  9,   1724,  in  ye  80  year  of  his  Age." 

7.  Clement  Miner,  son  of  Thomas  Miner,  was 
born  in  Hingham,  Mass.,  in  1638.  He  came  to  New 
London  with  his  father  when  eight  or  nine  years  of 
age,  and  continued  to  reside  here  till  his  death 
November  8,  1700.  His  grave  is  in  the  old  burying 
ground,  and  is  marked  by  a  slab  on  which  is  the 
simple  inscription,  CM.,  1700. 

He  joined  this  Church  April  30,  1671.  We  know 
that  he  was  a  deacon,  because  he  usually  appears  on 
the  town  records  either  as  Ensign  Clement,  or  Deacon 
Clement  Minor.  The  date  of  his  election  to  this 
office  is  left  wholly  to  conjecture.  But  as  Deacon 
Hough  died  August  10,  1683,  we  may  infer  that  he 
was  chosen  as  his  successor  not  long  after.  The 
pastor  was  the  only  Church  clerk  of  those  times,  and 
as  Mr.  Bradstreet's  death  occurred  soon  after  that 
of  Deacon  Hough,  no  record  of  Clement  Miner's 
election  to  the  diaconate  was  made. 

8.  John  Plumbe  was  chosen  probably  in  1700. 
January  6,  1695,  Mr.  Saltonstall,  in  recording  the 
baptism  of  Mr.  Plumbe 's  daughter,  Abigail,  calls  him 
John  Plumbe,  Jr.  December  29,  1700  he  makes  this 
record  of  baptism,  "  Deacon  Plumbe' s  child,  Peter." 
His  appointment   to  the  office  of  deacon  took  place 


272      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

therefore  between  January  6,  1695,  and  December 
29,  1700.  The  exact  date  cannot  be  fixed.  But  the 
death  of  Deacon  Mioer  November  8,  1700  offered  a 
fitting  occasion,  and  we  may  suppose  that  he  was 
chosen  not  long  after.  He  joined  this  Church  Octo- 
ber 15,  1693.  He  probably  died  sometime  during 
1732,  the  year  in  which  his  successor,  Thomas  Fos- 
dyke,  was  chosen. 

9.  Timothy  Green  joined  this  Church  November 
13,  1720.  Mr.  Adams  made  the  following  entry  on 
the  Church  records  on  that  date  :  ' '  Timothy  Green 
and  his  wife  were  recommended  to  our  church  from 
the  North  church  in  Boston."  April  20,  1723,  Mrs. 
Green  was  called  ''the  deacon's  wife"  in  a  vote  of 
the  town  assigning  to  her  a  seat  in  the  Church,  "on 
the  woman's  side."  His  election  to  the  office  of 
deacon,  therefore,  took  place  between  these  dates. 
Hempstead,  in  his  diary,  under  date  of  May  4,  1757, 
writes,  "deacon  Timothy  Green  died  this  morning 
with  diabetis  *  *  *  aged  78."  His  funeral 
was  the  next  day.  Miss  Caulkins  says  that  when 
Thomas  Short,  the  first  printer  of  the  Colony,  died  in 
1712,  Timothy  Green,  of  Cambridge,  was  invited  by 
the  Governor  and  company  to  take  the  place.  He 
came  about  the  year  1714.  He  proved  a  valuable 
accession  to  society.  He  was  a  benevolent  and  reli- 
gious man,  and  an  agreeable  companion,  having 
always  at  command  a  fund  of  native  humor. 


THE   DIACONATE.  273 

10.  Thomas  Fosdyke  joined  this  Church  October 
6,  1717.  Mr.  Adams  made  this  record:  ''Thomas 
Fosdyke  was  recommended  to  our  communion  from 
the  old  church  in  Boston."  Another  entry  made  by 
Mr.  Adams  reads,  "  At  a  church  meeting  December 
11,  1732,  Thomas  Fosdyke  was  chosen  Deacon  in  the 
Room  of  Deacon  John  Plombe  deceased."  He  was  a 
son  of  Captain  Samuel  Fosdick,  who  came  "from 
Charlestown  in  the  Bay"  about  1680,  and  married 
Mercy  Picket,  of  New  London,  November  1,  1682. 
Their  third  son,  Thomas,  was  born  August  20,  1696. 
He  was,  therefore,  thirty-six  years  of  age  when  he 
was  chosen  deacon.  June  29,  1720,  he  married 
Esther  Updike.  To  them  was  born  April  3,  1725, 
Thomas  Updike  Fosdick,  who  figured  somewhat  in 
the  scenes  of  the  Revolution.  Deacon  Fosdyke  mar- 
ried, for  his  second  wife,  Grace,  daughter  of  Clem- 
ent Miner,  September  2,  1765.  He  died  July  17, 
1774,  say  the  records  of  the  town,  aged  seventy-eight. 
He  must  have  gone  to  Boston  in  early  life,  where  he 
joined  the  Church.  For  he  was  received  into  this 
Church  by  letter  • '  from  the  old  church ' '  in  that  city, 
when  he  returned  in  1717. 

11.  Pygan  Adams  was  the  second  son  of  Rev. 
Eliphalet  Adams  and  Lydia  Pygan.  He  was  born 
March  27,  1712,  and  was  baptized  March  30.  He 
joined  the  Church   March  30,  1740.     Rev.    Mather 


274      EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

Byles  entered  the  following  upon  the  records  of  the 
Church:  ''May  5,  1758,  the  church  met  at  the 
Meeting  House  after  a  Sacrament  Lecture  and  Pygan 
Adams  Esqr.  was  chosen  by  a  very  large  majority  to 
be  deacon  in  room  of  Timothy  Green  deceased." 
May  5,  1758,  Mr.  Hempstead  wrote  in  his  diary, 
"  At  Lecture  and  then  wee,  the  church,  chose  Capt. 
Pygan  Adams  a  deacon ;  twenty-five  votes  for  him 
and  Daniel  Coit  1 ;  28  voters."  October  22  of  that 
year  he  wrote,  ''Mr.  Byles  preached  in  a  new  pulpit 
and  Capt.  Adams  officiated  for  the  first  time  as  dea- 
con." Deacon  Adams  died  and  was  buried  in  our 
ancient  cemetery.  The  epitaph  on  his  stone  reads 
"  In  memory  of  Pygan  Adams,  Esqr.,  who  died  July 
1776,  aged  64." 

12.  John  Hempstead  and  his  wife  Hannah, 
joined  this  Church  June  21,  1741.  He  was  a  son  of 
Mr.  Joshua  Hempstead,  the  author  of  the  diary.  His 
election  to  the  office  of  deacon  is  thus  recorded  by 
Rev.  Ephraim  Woodbridge  :  "  November  17,  1770, 
being  y*"  day  of  public  thanksgiving,  Mr.  John 
Hempstead  declared  his  acceptance  of  y^  deacon's 
office  to  which  he  was  elected  by  y®  chh  in  September 
and  was  accordingly  set  apart  to  y*  work  and  office  by 
prayer."  The  vote  of  the  September  previous,  elect- 
ing him  to  office  was  not  recorded. 

13.  Joseph  Harris  was  a  son  of  Joseph  Harris. 


THE  DIACONATE.  275 

He  was  born  December  1711,  and  baptized  Decem- 
ber 30.  He  joined  this  Church  November  7,  1734, 
and  was  chosen  deacon  June  25,  1782. 

14.  William  Douglas,  the  third  deacon  of  the 
Church  who  bore  that  name,  was  also  elected  June 
25,  1782.  He  was  a  son  of  Capt.  Richard  Douglas, 
and  great  grandson  of  the  first  Deacon  William.  He 
was  born  January  1,  1708,  and  was  baptized  Febru- 
ary 1,  by  the  Rev.  John  Woodward  of  the  First 
Church  in  Norwich,  this  Church  being  at  that  time 
without  a  pastor.  He  joined  this  Church  January  21, 
1728.  '^He  was  constable  in  17G5,  and  a  man  of 
considerable  importance  in  his  day."  [Douglas  Gene- 
alogy, p.  84.]  He  died  November  12,  1787,  aged 
nearly  eighty  years.  It  is  in  place  to  say  here  that 
until  the  present,  which  breaks  the  honorable  line  of 
succession,  there  has  been  a  Deacon  William  Douglas 
in  every  generation  of  the  family  from  the  first. 

An  entry  on  the  Church  records  during  the  long 
interval  between  Mr.  Woodbridge  and  Mr.  Channing 
reads  as  follows:  "At  a  meeting  of  the  First 
Church  of  Christ  in  New  London  on  June  25,  1782, 
on  the  occasion  of  choosing  deacons  in  said  Church, 
the  Rev.  Benj.  Throopof  Norwich  being  occasionally 
present  was  by  the  desire  and  unanimous  vote  of  the 
Church  appointed  their  moderator ;  when  Joseph 
Harris  Esq'"-  and   Mr.  William   Douglas  were  chosen 


276      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

Deacons  by  the  major  vote  of  said  church,  and 
accepted  their  office."  At  the  time  of  their  election 
these  men  were  well  advanced  in  life,  Deacon  Harris 
being  over  seventy-one  and  Deacon  Douglas  over  sev- 
enty-four. 

15.  Timothy  Green  was  chosen  April  17,  1788. 
He  was  a  son  of  the  former  deacon  of  the  same 
name.  He  first  settled  as  a  printer  in  Boston.  But 
on  the  death  of  his  brother,  Samuel,  he  removed  to 
New  London,  in  1752,  and  took  charge  of  the  busi- 
ness. He  joined  the  Church  January,  1788.  He 
was  one  of  those  who  came  within  this  vote  of  the 
Church.  ''  The  following  persons,  who  had  been  for 
many  years  in  covenant  [Half-way,  probably,]  with 
this  church,  but  had  not  joined  in  the  communion, 
having  applied  to  the  Pastor  for  admission  to  this 
privilege,  were  considered  by  the  church  as  regular 
in  their  standing,  and  agreeably  to  their  request  were 
admitted  to  unite  with  us  in  full  communion." 

16.  Robert  Manwaring  was  elected  to  the  same 
office,  at  the  same  time.  He  united  with  this  Church 
August  12,  1787.  The  following  entry  on  the  records 
was  made  by  Mr.  Channing  :  "  At  a  meeting  of  the 
Pastor  and  Brethren,  April  17,  1788,  the  church 
being  convened  for  the  purpose  of  making  choice  of 
two  Brethren  to  be  the  Deacons  of  this  church,  a 
prayer  for  the  direction  and  blessing  of  the  Great 


THE   DIACONATE.  277 

Head  o£  the  Church  being  first  offered ;  the  church 
proceeded  to  their  choice.  The  votes  being  taken,  it 
appeared  that  Brother  Timothy  Green,  and  Brother 
Robert  Manwaring  were  chosen  to  be  the  Deacons  of 
this  church.  Those  brethren  being  present  were  de- 
sired to  take  this  vote  of  the  church  into  their  serious 
consideration,  and  give  their  answer  after  due  delib- 
eration." On  Thursday,  the  first  day  of  May,  *'at 
the  Lecture  preparatory  to  the  Lord's  Supper,  Brother 
Timothy  Green  and  Brother  Robert  Manwaring  were 
solemnly  set  apart  by  Prayer  to  the  office  of  Deacons 
of  this  church,  having  previously  declared  their  ac- 
ceptance of  the  choice  of  the  church." 

Deacon  Manwaring  removed  to  Norwich.  But  he 
seems  to  have  relinquished  his  office  before  1799. 
There  is  no  record  of  his  resignation,  but  in  a  com- 
plaint brought  against  him  by  the  pastor,  Rev.  Henry 
Channing,  dated  August  27,  1799,  he  is  called,  '^  one 
of  the  Brethren  and  late  a  Deacon  in  this  church." 
The  charge  made  against  him  was.  that  he  was  the 
author  of  a  writing,  which  had  been  affixed  to  a  pub- 
lic sign  post  in  the  city,  and  which  contained  the  fol- 
lowing words,  "  Mr.  Henry  Channing,  we  agreed  with 
you  to  preach  Jesus  Christ,  not  John  Adams,  in  that 
most  holy  place,  I  mean  the  pulpit."  Mr.  Manwar- 
ing was  acquitted  of  the  charge  by  vote  of  the  church, 
after  a  hearing  of  the  case. 


278      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

17.  John  Arnold  united  with  this  Church  by  let- 
ter from  the  Church  in  Lebanon,  October  6,  1793.  He 
was  chosen  to  the  office  of  deacon  November  13, 
1794.  The  record  of  the  action  of  the  Church  is  as 
follows  :  "The  church,  considering  the  infirmities  of 
the  present  Deacons,  and  that  their  duties  are  in- 
creased by  the  number  added  to  the  church,  pro- 
ceeded to  the  choice  of  two  brethren  to  sustain  the 
office  of  Deacons  in  this  church  in  addition  to  those 
now  in  office;"  that  is,  Deacons  Green  and  Man  war- 
ing. As  a  result  of  the  vote  John  Arnold  was  chosen 
as  one  of  the  two.  '^Thursday,  May  26,  1795,"  the 
records  tell  us,  ''Brother  John  Arnold,  having  de- 
clared his  acceptance  of  the  office  of  a  deacon  to 
which  he  was  chosen  by  this  church,  was,  at  the  pre- 
paratory lecture  this  day,  solemnly  devoted  to  God  in 
that  office  by  prayer."  He  continued  in  the  office 
till  he  removed  from  the  city  in  1803. 

18.  Oliver  Chapman  was  the  second  deacon 
elected  at  the  same  time  with  John  Arnold.  But  the 
records  say  that  ' '  Brother  Oliver  Chapman  declined 
accepting  the  office."  However,  ''at  a  meeting  of 
the  church,  April  17,  1796,  after  a  prayer  for  the 
divine  direction  and  blessing,  the  church  proceeded 
to  the  choice  of  a  deacon.  The  votes  being  taken, 
it  appeared  that  bro.  Oliver  Chapman  was  chosen." 
This  time  he  accepted,  and  after  the  preparatory  lee- 


THE   DIACONATE.  279 

ture,  May  19,  1796,  he  ''was  by  Prayer  solemnly 
separated  and  devoted  to  God  in  that  office."  He 
joined  the  Church  June  20,  1790. 

19.  Jedediah  Huntington  joined  this  Church 
by  letter  from  the  first  Church  in  Norwich,  Novem- 
ber 9,  1794.  The  records  preserve  the  following 
account  of  his  election  and  induction  into  office :  "At 
a  meeting  of  the  First  Church  in  New  London,  after 
public  worship  on  Sunday,  January  20,  1799,  the 
church  being  convened  for  the  purpose  of  chosing 
one  to  sustain  the  office  of  a  Deacon,  after  a  prayer 
for  the  divine  direction  and  blessing,  the  church  pro- 
ceeded to  the  choice.  The  votes  being  taken,  it  ap- 
peared that  Bro.  Jedediah  Huntington  was  chosen. 
He  being  present,  was  desired  to  take  the  voice  of 
the  church  into  serious  consideration,  and  after  due 
deliberation  give  his  answer."  The  final  result  is 
thus  recorded:  ''Thursday,  February  14,  1799,  at 
the  public  Lecture  this  day,  brother  Jedediah  Hunt- 
ington was  solemnly  set  apart  by  prayer  to  the  office 
of  Deacon  to  which  he  had  been  elected  by  the 
church." 

Deacon  Huntington's  name  appears  frequently 
after  this  in  various  official  relations.  Thus  he 
was  delegate  to  sit,  with  the  pastor,  on  the  council 
which  settled  William  Ellery  Channing  as  pastor  of 
the  Federal  Street  Church,  in  Boston,  June  1,  1803: 


280       EARLY   HISTORY   OP   THE  FIRST   CHURCH. 

to  sit  on  the  council  that  installed  Rev.  Abishai 
Alden  as  pastor  of  the  Church  in  Montville,  August 
17  of  the  same  year ;  to  sit  on  the  council  which  set- 
tled his  son,  Rev.  Daniel  Huntington,  as  pastor  of 
the  Church  in  Bridgewater  in  1812 ;  and  many  other 
like  occasions.  He  had  a  leading  voice  in  the  action 
of  the  Church  when  it  called  Mr.  McEwen.  He, 
with  Deacon  Guy  Richards,  was  a  committee  to  make 
known  to  Mr.  McEwen  the  action  of  the  Church. 
It  is  probable  that  he  was  chosen  to  take  the  place  of 
Deacon  Man  waring. 

He  was  General  Huntington  of  Revolutionary 
fame,  and  served  through  the  war.  After  1777  he 
held  the  rank  of  brigadier  general.  He  was  during 
part  of  the  time  an  aid  of  General  Washington, 
who  always  regarded  him  as  a  tried  personal  friend, 
and  was  a  member  of  his  military  household.  It  was 
at  General  Washington's  request  that  he  was  pro- 
moted to  the  rank  which  he  held.  He  saw  service  in 
many  of  the  important  battles.  He  was  with  his 
companions  in  arms  during  the  memorable  winter  at 
Valley  Forge.  He  was  a  member  of  the  court  mar- 
tial which  tried  Charles  Lee  for  his  insubordination 
at  the  battle  of  Monmouth,  and  he  sat  upon  the  court 
of  inquiry  to  which  was  referred  the  case  of  Major 
Andre.  On  retiring  from  the  war  he  resumed  busi- 
ness in  his  native  town,  where  he  held  several  impor- 


THE   DIACONATE.  281 

tant  offices.  In  1789  President  Washington  appoint- 
ed him  first  collector  of  the  port  o£  New  London^ 
which  position  he  held  through  four  different  admin- 
istrations. His  appointment  to  this  office  occasioned 
his  removal  to  New  London.  In  1796  he  built  the- 
house  now  owned  by  Mr.  Elisha  Palmer,  modelling 
it  somewhat  after  Mount  Vernon,  the  home  of  the 
commander  under  whom  he  had  served.  He  gradu- 
ated from  Harvard  in  1763.  The  Master's  degree 
was  conferred  on  him  by  Yale  in  1770.  He  made  a 
public  profession  of  religion  at  the  age  of  twenty- 
three.  He  was  an  officer  and  pillar  in  this  Church 
for  twenty-six  years.  It  is  said  that  '  'his  munificence, 
for  its  profusion,  its  uniformity,  its  long  continuance, 
and  for  the  discretion  by  which  it  was  directed,  was 
without  an  example  or  a  parallel  in  his  native  State.'' 
He  was  the  first  president  of  Union  Bank.  He  was 
the  son  of  General  Jabez  Huntington,  was  born  in 
Norwich,  August  4,  1743,  and  died  in  New  London, 
September  25,  1818,  at  the  age  of  seventy-five. 

20.  Guy  Richards  was  the  first  deacon  chosen 
by  this  Church  in  this  century.  The  records  say, 
''at  a  meeting  of  the  First  Church  in  New  London, 
on  Sunday,  September  11,  1803,  after  prayer  for  the 
divine  presence,  direction  and  blessing,  the  Churck 
proceeded  to  the  election  of  one  to  sustain  the  office 
of  one   of  the  deacons  vacated  by  the  removal  of 


282      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

brother  John  Arnold  from  the  city.  The  votes  being 
taken,  it  appeared  that  brother  Guy  Richards  was 
elected.  He,  being  present,  was  desired  to  take  the 
voice  of  the  Church  into  serious  consideration,  and, 
after  due  time  for  deliberation,  to  give  his  answer." 
A  further  record  reads,  '^Sunday,  October  8th, 
1803 :  This  day  after  sermon  in  the  forenoon. 
Brother  Guy  Richards  was  solemnly  separated  by 
prayer  to  the  office  of  a  Deacon  to  which  he  had  been 
elected  by  the  church."  The  date  October  8th 
should  be  9th,  for  the  8th  that  year  fell  on  Saturday. 
Guy  Richards  joined  this    Church   July   21,    1799. 

At  the  first  city  meeting,  March  8,  1784,  Mr.  Rich- 
ards was  chosen  treasurer,  and  held  office  till  he  re- 
signed in  1820,  a  period  of  thirty- six  years.  He 
was  born  in  1747,  and  died  in  1825,  aged  seventy- 
eight.  He  was  a  son  of  Guy  Richards,  who  was  born 
in  1722,  joined  this  Church  in  1773,  and  died  in  1782. 
It  was  the  mother  of  Deacon  Richards,  Madame 
EHzabeth  Richards,  who  gave  one  of  the  communion 
cups,  now  in  use,  in  1793,  and  who  left  a  legacy  of 
$40  to  the  Church,  which  was  afterwards  used,  by  its 
vote  passed  Nov.  13,  1794,  to  change  ''  Tankards  be- 
longing to  the  church  into  cups,  as  more  convenient 
for  the  service  of  the  table." 

21.     Thaddeus  Brooks  was  elected  deacon  Jan- 


THE   DIACONATE.  283 

uary  4,  1817.  He  united  with  this  Church,  together 
with  his  wife,  Abigail,  November  25,  1787.  On  that 
same  date,  both  he  and  his  wife  were  baptized,  to- 
gether with  four  children,  Hubbil,  Abigail,  Thad- 
deus  and  Elizabeth.  Miss  Caulkins  says  that  he 
served  for  sixteen  successive  years  in  the  common 
council  of  the  city,  together  with  Chester  Kimball 
and  John  Way. 

22.  Elias  Perkins  was  also  chosen  deacon  Jan- 
uary 4,  1817.  He  united  with  this  Church  Novem- 
ber 5,  1809.  He  graduated  from  Yale  College  in 
1786,  and  was  one  of  its  Socii  from  1818  to  1823. 
He  was  mayor  of  New  London  three  years  ;  1829  to 
1832.  He  was  the  first  president  of  the  New  Lon- 
don Bank,  which  was  incorporated  in  May,  1807.  He 
was  Member  of  Congress  from  1801  to  1803.  He 
filled  many  prominent  positions  in  the  town.  He  was 
born  in  Lisbon,  April  5,  1767,  but  early  in  life  be- 
came a  resident  of  New  London.  In  1790  he  was 
married  to  Lucretia  Shaw  Woodbridge,  only  daugh- 
ter of  Brother  Ephraim  Woodbridge,  by  the  Rev. 
Henry  Channing.  He  died  September  27,  1845. 
Old  subscription  lists  of  money  given  to  build  the 
first  house  which  stood  on  the  present  site,  and  to 
build  the  old  Conference  House,  show  that  Deacon 
Perkins  was  a  large  and  generous  supporter  of  the 
Church. 


284       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

23 .  Stephen  Peck  was  also  chosen  deacon  Janu- 
ary 4,  1817.  He  was  one  of  the  first  young  men  to 
join  the  Church  under  the  fresh  and  evangelical  im- 
pulses of  Mr.  McEwen's  ministry;  which  he  did  April 
22,  1810.  Mrs.  B.  P.  McEwen  told  the  writer  before 
her  death,  that  his  public  profession  of  religion,  at  a 
time  when  young  men  held  aloof  from  the  Church, 
created  a  profound  sensation.  He  built  and  occupied 
the  house  now  owned  by  Dr.  George  Morgan.  He 
removed  from  town  before  his  death. 

24.  Isaac  Chapel  was  the  fourth  deacon  chosen 
January  4,  1817.  He  joined  this  Church  November 
18,  1787.  Dr.  McEwen  made  the  following  record 
of  the  election  of  the  last  four  deacons:  '*At  a 
meeting  of  the  church  January  4,  1817,  Thaddeus 
Brooks,  Elias  Perkins,  Stephen  Peck  and  Isaac 
Chapel  were  elected  to  the  office  of  deacon.'' 

25.  William  P.  Cleaveland  was  chosen  to  be  a 
deacon  of  this  Church  May  24,  1830.  The  follow- 
ing minute  of  the  action  of  the  Church  is  entered 
upon  its  records  :  "  At  a  meeting  of  the  church 
May  20,  1830,  voted  that  it  is  expedient  to  add  to  the 
number  of  those  who  now  hold  the  office  of  deacon 
in  this  church.  Adjourned  to  meet  again  on  the 
24  inst."  "Met  according  to  adjournment,  May  24, 
1830.  Voted  that  it  is  expedient  to  add  one  to  the- 
present   deacons  of    this    church.     Proceeded   to   a 


THE   DIACONATE.  285 

choice,  and  elected  William  P.  Cleaveland."  Deacon 
Cleaveland  joined  this  Church  in  1824,  and  died  Jan- 
uary 3,  1844,  aged  seventy-four.  He  was  a  son  of 
Colonel  Aaron  Cleaveland  of  Revolutionary  fame,  and 
was  born  at  Canterbury,  December  18,  1770.  He 
graduated  from  Yale  College  in  1793.  He  settled  in 
New  London  as  a  lawyer  previous  to  1800.  He  was 
an  original  member  of  the  corporation  of  the  New 
London  Savings  Bank. 

26.  Ebenezer  Learned  was  chosen  a  deacon  of 
this  Church  January  20,  1840.  The  following  entry 
upon  the  records  of  the  Church  relate  to  his  choice  : 
''At  a  meeting  of  the  church,  January  20,  1840,  voted 
that  two  deacons  be  chosen  in  this  church  additional 
to  the  two  now  in  that  office.  A  ballot  was  taken  -, 
and  Mr.  Ebenezer  Learned  was  chosen  third  deacon 
of  the  Church.  Mr.  Learned  declined  the  office  to 
which  he  was  chosen  ;  and  at  his  request  the  Church, 
by  vote,  excused  him  from  holding  the  office."  The 
matter  was  adjourned  to  another  meeting.  The 
records  continue  "  At  a  meeting  of  the  church  Feb- 
ruary 6,  1840,  for  the  purpose  of  filling  up  the  va- 
cancy, made  by  the  declination  of  Mr.  Ebenezer 
Learned,  a  ballot  was  taken  ;  and  Mr.  Learned  was 
reelected  the  third  deacon  of  this  church."  The 
records  state  that  he  accepted  upon  this  second  elec- 
tion, and  he  was  duly  inducted  into  office. 


286       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

Deacon  Learned  joined  this  Church  in  1820.  He 
was  born  in  Killingly,  March  27,  1780,  but  came  to 
New  London  in  early  infancy.  He  graduated  from 
Yale  College  in  1798.  He  was  an  original  corporator 
of  the  New  London  Savings  Bank.  He  died  Septem- 
ber 17,  1858,  aged  seventy-eight. 

27.  Asa  Otis  was  also  elected  January  20,  1840. 
After  recording  the  election  of  Deacon  Learned,  the 
records  say,  '' Another  ballot  was  taken,  and  Mr. 
Asa  Otis  was  chosen  the  fourth  deacon  of  this 
Church."  Mr.  Otis  accepted  the  office,  and  was 
installed  in  it. 

Deacon  Otis  joined  this  Church  in  1834.  His 
name  has  been  perpetuated  by  his  princely  gift  of 
almost  $1,000,000  to  the  American  Board  of  Com- 
missioners for  Foreign  Missions.  He  lived  at  one 
time  in  Richmond,  Va.,  where  he  accumulated  his 
wealth.  He  came  to  New  London  before  1834,  and 
died  here  March  10,  1879. 

28.  William  Holden  Coggshall  was  chosen  to 
the  office  of  deacon  about  1854.  Deacon  Coggshall 
was  born  in  Pawtucket,  R.  I.,  July  4,  1793.  He 
came,  in  early  life,  to  live  in  North  Stonington.  He 
seems  to  have  joined  the  Church  in  that  place,  for 
when  he  removed  to  New  London  in  the  spring  of 
1826,  he  joined  this  Church  by  letter.  His  daughter 
writes,  ''all  the  communion  service  was  kept  at  our 


THE   DIACONATE.  287 

house,  and  as  it  was  a  large  and  valuable  one,  I 
remember  that  it  was  a  great  deal  of  care  and  respon- 
sibility, which  impressed  it  upon  my  mind."  He 
removed  from  New  London  to  Brooklyn,  N.  Y.,  in 
the  spring  of  1860.  He  died  in  Belvidere,  111., 
February  8,  1880. 

29.  Andrew  M.  Frink  was  probably  elected 
deacon  at  the  same  time  with  Mr.  Coggshall.  He 
joined  this  Church  in  1815.  He  was  mayor  of  the 
city  from  1843  to  1845,  but  he  resigned  before  the 
expiration  of  his  term  of  office.  Deacon  Frink  died 
June  27,  1867,  aged  seventy-four. 

30.  John  W.  Tibbits  was  also  elected,  probably, 
in  1854.  He  joined  this  Church  by  letter  in  1841. 
He  removed  from  town  before  his  death,  which  took 
place  September  12,  1879. 

31.  Cortland  Starr  seems  to  have  been  elected 
to  office  at  the  same  time  with  the  three  preceding. 
He  joined  this  Church  in  1831.  He  died  April  11, 
1865,  aged  fifty-seven. 

There  is  no  record  of  the  choice  of  the  last  four 
deacons.  But  we  know  that  they  were  chosen  to  the 
office  prior  to  1856.  For  at  a  meeting  of  the  Church 
held  Monday  evening,  January  28,  1856,  for  the  pur- 
pose of  renewing  the  call  which  had  been  extended 
to  Rev.  Thomas  P.  Field,  but  which  he  had  declined, 
it  was   "voted  that  deacons  William  H.  Coggshall, 


288      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

Andrew  M.  Frink,  John  W.  Tibbits  and  Courtland 
Starr  be,  and  they  are  hereby  appointed  a  committee 
to  present  to  the  Rev.  Thomas  P.  Field  a  copy  of  the 
above  vote,"  that  is,  the  vote  renewing  the  call. 

32.  William  H.  Starr  was  elected  to  the  office 
of  deacon  in  1865.  October  23,  1867,  he  resigned 
his  office,  but  the  Church  promptly  refused  to  accept 
his  resignation.  He  continued  to  serve  till  the  close 
of  1882.  He  was  born  in  Groton,  May  27,  1808.  In 
early  life  he  went  to  Orange,  N.  J.  In  1857  he  re- 
moved to  New  London,  and  joined  this  Church  by 
letter.     He  died'April  27,  1884,  aged  seventy-six. 

33.  William  C.  Crump  was  chosen  the  same  year 
with  Deacon  W.  H.  Starr.  He  also  resigned  at  the 
close  of  1882.  He  died  March  9,  1883,  aged  sixty- 
six,  and  the  loss  to  the  Church  was  irreparable.  He 
united  with  it  in  1855.  He  was  a  native  of  New 
York  city,  where  he  was  born  in  1817.  Mr.  Bacon 
says  of  him  in  a  notice  of  his  death  in  his  annual 
survey  of  the  year  1883,  ^^  although  of  a  profoundly 
religious  spirit  and  life,  it  was  not  until  1855  that  Mr. 
Crump  so  far  overcame  distrust  of  himself  as  to  make 
public  covenant  as  a  disciple  of  Christ  ;  so  he  was 
only  twenty-eight  years  in  communion  here.  But 
from  1865  to  1883,  when  his  renewed  resignation  was 
reluctantly  accepted,  he  adorned  the  office  of  a  deacon, 
serving  the  Church  and  its  Head  with  such  modest 


THE   DIACONATE.  289 

fidelity  and  excellent  wisdom  and  unostentatious  self- 
denial  as  the  earth  rarely  sees.  This  death  removed 
a  pillar  of  the  church  below,  '  to  make  him  a  pillar 
in  the  Temple  of  our  God,  and  he  shall  go  no  more 
out.'  " 

34.  Adam  F.  Prentis  was  chosen  to  be  a  deacon 
October  23,  1867.  He  joined  this  Church  in  1843. 
He  was  a  lineal  descendant  of  John  Prentis,  the 
blacksmith,  who  came  here  in  1652  on  the  invitation 
of  John  Winthrop,  Jr.,  and  the  townsmen.  He  was 
engaged  in  the  whaling  business  with  Deacon  Frink, 
under  the  firm  name  of  Frink  and  Prentis.  He  died 
July  25,  1878,  aged  sixty-nine.  Mr.  Bacon,  in  speak- 
ing of  his  death  in  his  annual  letter  for  the  year  1878, 
says,  ''  before  now  I  have  had  occasion  to  speak,  so 
far  as  I  thought  his  own  most  modest  taste  would 
permit  me,  of  the  loss  the  church  sustained  in  the 
death  of  Deacon  Prentis,  and  how  he  ^  used  the  office 
of  a  deacon  well.'  He  was  so  quiet,  yet  so  strong  a 
man  that  few  knew  the  extent  of  his  usefulness,  as  it 
fell  to  the  lot  of  his  minister  to  know  it.  As  the 
months  go  by,  I  miss  and  mourn  my  lost  assistant 
even  more  than  I  expected  I  should." 

35.  Joshua  C.  Learned  was  also  chosen  October 
23,  1867,  and  served  in  that  office  fifteen  years.  He 
joined  this  Church  in  1835.  He  was  born  in  New 
London,  August  19,  1819.     He  died,  after  a  brief 


290      EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

illness,  April  27,  1892,  and  this  Church  lost  in  him 
another  pillar,  and  faithful  supporter,  and  his  pastor 
a  steadfast  and  valued  friend. 

36.  Jesse  H.  Wilcox  was  elected  to  the  office 
which  he  now  holds  November  8,  1878,  Mr.  Bacon 
says  ''with  one  consent,"  to  succeed  Deacon  Pren- 
tis.  He  joined  this  Church  by  letter  from  the  Church 
in  East  Lyme  in  1869.  He  was  born  in  Stonington, 
October  1^  1828. 

37.  Hon.  George  E.  Starr  was  chosen  October 
18,  1883,  and  still  serves  in  the  office  of  deacon. 
He  was  born  in  Middletown,  Conn.,  August  24, 
1828,  and  came  to  New  London  in  1844.  He  joined 
this  Church  upon  confession  of  faith,  March  3,  1878. 
He  was  mayor  of  the  city  from  1882  to  1885. 

38.  Hon.  William  Belcher  was  also  chosen 
October  18,  1883,  to  the  office  in  which  he  now 
serves.  He  joined  this  Church  by  letter  from  the 
Church  in  Amherst  College  in  1866,  from  which 
institution  he  graduated  that  year.  He  is  a  native  of 
New  London,  where  he  was  born  February  25,  1845. 
He  was  reared  in  the  Church  of  which  he  is  now  a 
valued  officer. 

39.  James  E.  Goddard  was  also  elected  October 
18,  1883.  He  was  born  in  New  London,  June  27, 
1817.  His  early  life  was  spent  in  this  Church.  In 
his  young   manhood  he   removed   to  New  York  to 


THE   DIACONATE.  291 

engage  in  business.  He  returned  to  New  London, 
and,  with  his  family,  joined  this  Church  in  1877  by 
letter  from  the  first  Presbyterian  Church  in  Yonkers, 
N.  Y.     He  died  March  29,  1893,  aged  seventy-six. 

The  following  extracts  are  taken  from  an  obituary 
notice  of  him:  *'He  was  a  man  of  great  originality. 
*  *  *  Shakespeare,  Burns  and  Scott  were  his 
familiars.  *  *  *  He  was  deeply  read  in  the- 
ology, especially  among  the  Puritan  divines,  whose 
views  he  embraced  with  heartiness,  and,  it  may  be 
added,  with  immovable  conviction.  He  was  equally 
well  read  in  history.  *  *  *  He  was  a  profound 
reader  of  the  Scriptures,  having  his  regular  hours  of 
study  and  reflection  therein.  *  *  *  But  it  was 
as  a  man  of  prayer  that  he  will  be  best  remembered 
by  those  who  knew  him.  *  *  *  fjig  Saturdays 
were  spent  partly  in  petitions  for  the  ministry  and 
for  their  preparation  for  the  Sunday  morning,  remem- 
bering unfailingly  his  own  and  neighboring  pastors, 
as  well  as  others  known  and  related  to  him.  *  *  * 
On  hearing  of  his  release  a  certain  friend  said,  simply 
and  appropriately,  'the  prayers  of  David,  the  son 
of  Jesse,  are  ended.'  " 

40.  Henry  Lufler  was  elected  to  succeed  Dea- 
con Goddard  June  30,  1893,  and  was  inducted  into 
office  by  prayer  at  the  communion  July  2  of  that 
year.     He  still  serves  in  the  office.     He  joined  this 


292       EARLY   HISTORY   OF  THE  FIRST   CHURCH. 

Church  by  letter  from  the  Church  in  Stafford,  Sep- 
tember 1,  1889.  He  was  born  in  Hingham,  Mass., 
June  1,  1847. 

These  forty  men,  worthy  successors  of  Deacon 
Stephen  and  his  companions,  have  served  tables  in 
this  visible  body  of  Christ  since  1651.  Like  the  orig- 
inal seven,  they  have  none  of  them  been  of  any  cler- 
ical order,  but  they  were  solemnly  set  apart  to  the 
office  of  deacon  as  instituted  by  the  New  Testament 
Church. 

It  seems  certain  that  there  were  deacons  before 
the  Church  left  Gloucester,  who  came  with  it.  But 
we  have  no  means  of  knowing  positively  who  they 
were.  These  forty  are  the  only  ones  so  far  as  we 
have  any  definite  knowledge,  who  have  served  the 
Church  in  this  office  since  1651.  In  the  early  days 
deacons  sometimes  officiated,  in  the  absence  of  the 
pastor,  holding  what  were  called  ''deacons'  meet- 
ings." We  know  that  Captain  George  Denison  and 
Mr.  John  Tinker  rendered  such  service  on  several 
occasions.  If  these  occasions  were  instances  in 
which  "deacons'  meetings"  were  held,  then  their 
names  must  be  coupled  with  that  of  Deacon  Park  in 
the  early  years  of  the  Church  in  New  London. 


XIII. 

MEN  WHO   HAVE   ENTERED   THE    MINISTRY  FROM 
THIS   CHURCH. 


Those  whose  names  appear  in  the  following  pages 
have  been  members  of  this  Church,  or  have  been 
directly  or  indirectly  influenced  by  it,  or  have  gone 
forth  from  its  homes  into  their  life  work.  They  are 
among  the  fruits  which  it  has  borne  in  its  long  and 
eventful  career.  As  these  men  have  gone  into  the 
pulpits  of  other  denominations,  as  well  as  of  the  Con- 
gregational order,  this  Church  may  reap  the  reward 
promised,  "blessed  are  ye  that  sow  beside  all 
waters." 

1.  Rev.  Simon  Bradstreet  was  the  eldest  son 
of  the  third  minister  of  this  Church.  He  was  born 
in  New  London  March  7,  1671.  In  the  records  of 
baptisms  is  this  entry  made  by  his  father  :  ' '  March 
12,  1671,  my  own  child,  Simon."  He  graduated 
from  Harvard  College  in  1693,  and  was  the  first  native 
of  this  town,  and  the  first  son  of  this  Church  to  secure 
a  collegiate  education.     He  preached  in  Medford  in 


294      EARLY  HISTORY   OF  THE   FIRST   CHURCH. 

1696,  but  left  early  in  the  next  year,  and  was  or- 
dained at  Charlestown,  Mass.,  October  26,  1698,  as 
pastor  of  the  Church  of  which  his  distinguished 
grandmother,  Ann  Bradstreet,  had  been  a  member. 
He  continued  in  the  office  till  he  died,  December  31, 
1741,  after  a  ministry  of  forty-three  years,  aged 
seventy-one  years  and  ten  months.  It  is  said  that  he 
was  considered  one  of  the  first  literary  characters  and 
best  preachers  in  America.  For  some  years  prior  to 
his  death  he  was  afraid  to  preach  from  his  pulpit, 
and  delivered  his  sermons  from  the  deacons'  seat, 
and  without  notes.  Another  says,  ^'he  was  more 
celebrated  for  his  learning  than  for  his  eloquence,  and 
was  a  man  of  great  eccentricity.  He  delivered  his 
sermons  extemporaneously  *  *  *  and  avoiding 
doctrinal  preaching  of  the  Calvinistic  school  adopted 
the  practical  tone  of  the  English  divines,  of  whom 
Tillotson  was  his  favorite."  He  was  a  man  of  great 
classical  attainments,  but  of  infirm  constitution,  and 
desponding  temperament,  which  probably  accounts 
for  his  reputation  for  ''  great  eccentricity."  Another 
says,  "  he  was  a  very  learned  man,  of  a  strong  mind, 
tenacious  memory,  and  lively  imagination.  Lt.  Gov. 
Tailer  introduced  him  to  Gov.  Burnet,  who  was  him- 
self a  fine  scholar,  by  saying,  'here  is  a  man  who 
can  whistle  Greek.'  " 

His  son,   Simon,  the  fifth  to  bear  the  name,  was 


MINISTERS  FROM  THE  CHURCH.  295 

ordained  pastor  of  the  Church  in  Marblehead,  Mass., 
January  4,  1738,  and  continued  till  his  death,  Octo- 
ber 5,  1771.  These  three  Simon  Bradstreets  com- 
pleted ninety-three  years  of  ministerial  life.  Rev. 
Simon  Bradstreet  was  minister  in  New  London  sev- 
enteen years ;  his  son  Simon  was  minister[in  Charles- 
town,  Mass.,  f orty- three  years  ;  his  grandson,  Simon, 
was  minister  in  Marblehead,  Mass.,  thirty-three 
years. 

2.  Joseph  Coit  was  the  second  son  of  Deacon 
Joseph  Coit.  The  record  of  his  baptism,  made  by 
Mr.  Bradstreet,  is,  ''April  6,  1673,  Joseph  Coit's 
child  Joseph."  His  birth  took  place  a  few  days 
before.  He  joined  this  Church  July  29,  1698.  Miss 
Caulkins  says  that  he  ' '  was  the  first  native  of  New 
London  that  received  a  collegiate  education."  This 
is  clearly  a  mistake.  For  Simon  Bradstreet  was  a 
native  of  New  Loudon,  and  graduated  from  Harvard 
College  four  years  before  Joseph  Coit.  Then  he  was 
the  second  instead  of  the  first  sou  of  this  town  and 
Church  to  secure  a  collegiate  education.  Miss  Caulkins 
says  that  '  *  his  name  is  on  the  first  list  of  graduates  of 
the  seminary  founded  at  Saybrook,  which  was  the 
germ  that  expanded  into  Yale  College."  He  grad- 
uated from  Harvard  College  in  1697.  He  received 
an  honorary  degree  from  Yale  in  1702.  ' '  He  declined 
a  call  to  Norwich  before  1699,  then  went  to  Plain- 


296       EARLY  HISTORY  OF   THE   FIRST   CHURCH. 

field,"  where  he  was  ordained  the  first  pastor  of  the 
Church,  which  was  organized  January  3,  1705.  He 
ranked  high  among  the  ministers  o£  his  time.  He  re- 
mained till  he  was  dismissed  in  March,  1748.  He  died 
July,  1750.  His  name  was  given,  in  Contribu- 
tions to  the  Ecclesiastical  History  o£  Connecticut 
[p.  518]  as  having  had  a  ministerial  life  of  fifty-two 
years.  According  to  this  his  entrance  upon  the  sacred 
office  was  in  1698 — the  year  in  which  he  joined  this 
Church,  and  the  year  after  he  graduated  from  Har- 
vard College. 

3.  William  Adams  was  the  oldest  son  of  Rev. 
Eliphalet  Adams.  He  was  born  October  7,  1710. 
His  father  made  the  following  record  of  his  baptism : 
"November  8,  1710,  my  own  child,  William."  He 
was  named  for  his  grandfather,  Rev.  William  Adams 
of  Dedham,  Mass.  He  joined  this  Church  February 
16,  1735.  He  graduated  from  Yale  College  in  1730, 
where  he  was  afterwards  tutor  for  two  years,  1732  to 
1734.  He  was  then  licensed  to  preach,  but  never 
was  ordained  as  pastor  of  a  Church.  He  ministered 
in  various  parishes  for  more  than  sixty  years.  He 
preached  first  in  the  North  Parish,  of  New  London. 
It  is  now  Montville.  He  preached  next  in  North 
Groton,  now  Ledyard.  He  declined  a  unanimous 
call  to  the  latter  place.  After  his  father's  death  he 
occupied  the  pulpit  in  New  London  for  nearly  three 


MINISTERS   FROM   THE   CHURCH.  297 

years  as  a  supply.  An  attempt  to  call  him  to  succeed 
his  father  is  thus  recorded  by  Mr.  Hempstead  in  his 
diary.  "February  23  [1756].  A  society  meeting. 
Mr.  William  Adams  negatived,  forty-five  against 
forty.''  After  the  death  of  Mr.  Woodbridge  in  1776,, 
''Rev.  William  Adams  preached  about  half  the  time 
during  the  first  three  years."  There  is  a  vote  of 
the  society  November  21,  1780  to  employ  him,  but 
he  evidently  supplied  before  that  date.  "  The  larger 
part  of  his  ministerial  labors  were  given  to  Shelter 
Island,  where  he  preached  at  intervals  for  over  thirty 
years."  He  is  believed  to  be  the  first  minister  to 
dwell  on  the  Island.  He  was  there  at  the  time  of 
Whitfield's  visit  in  1764.  [Sprague's  Annals] .  His 
last  years  were  spent  in  New  London.  He  often 
walked  into  the  country  on  visits  to  the  farmers,  and 
made  it  a  point  to  give  some  religious  instruction. 
He  was  short  and  stout,  and  wore  a  white  wig,  and  a 
cocked  hat.  He  usually  walked  about  the  streets  in 
a  black  study  gown.  He  was  a  good  preacher,  but 
in  no  wise  eminent.  He  was  never  married.  It  is 
said  that  he  often  ' '  congratulated  himself  on  never 
having  been  incumbered  with  wife  or  Parish."  He 
died  in  New  London,  September  25,  1798,  aged 
eighty-three,  and  lies  by  the  side  of  his  brother.  Dea- 
con Pygan  Adams,  in  the  ancient  cemetery. 

4.     John  Avery.     This  name  appears  in  Contri- 


298      EARLY  HISTORY  OF   THE   FIRST   CHURCH. 

butions  to  the  Ecclesiastical  History  of  Connecticut, 
on  the  list  of  ministers  raised  up  by  this  Church.  It 
is  probable  that  he  was  the  John  Avery  who  graduated 
from  Yale  in  1777,  was  licensed  by  the  New  Haven 
East  Association  in  1778,  was  settled  in  Stamford, 
January,  1779,  and  died  September,  1791.  Rev. 
John  Avery  of  Norwich  writes  that  he  was  probably 
*'son  of  Jonathan,  who  was  son  of  James  2nd.  He 
was  born  October  9,  1752,"  and  was  thirty-nine  years 
of  age  at  his  death. 

5.  Joshua  Huntington  was  the  second  son  of 
of  Gen.  Jedediah  Huntington.  He  was  born  in  Nor- 
wich, January  31,  1786,  but  came  to  New  London 
with  his  father  in  early  childhood.  He  was  gradu- 
ated from  Yale  College  in  the  class  of  1804,  of  which 
John  C.  Calhoun,  Abel  McEwen,  Ezra  Stiles  Ely, 
Bennet  Tyler,  were  members.  Mr.  McEwen  was  his 
college  chum  and  spoke  of  him  as  a  young  man  of 
''  very  acceptable  address,  both  private  and  public," 
and  as  having  ^'discretion,"  and  ''good  common 
sense."  He  was  converted  in  a  revival  which  visited 
the  college  in  his  sophomore  year,  and  decided  to 
enter  the  ministry.  He  had  an  impediment  in  his 
speech  which  might  have  proved  fatal  to  his  purpose. 
But  so  firm  was  his  conviction  of  duty,  and  so  earnest 
was  his  desire,  that  with  persistent  determination  he 
set  about  overcoming  it,  and  succeeded.     He  studied 


MINISTERS   FROM   THE   CHURCH.  299 

theology  with  Dr.  Dwight,  and  then  sought  training 
in  pastoral  duties  in  the  family  oB  Rev.  Asahel 
Hooker  of  Goshen,  Conn.  He  was  licensed  by  the 
New  London  Association  in  1806,  and  began  to 
preach  when  but  twenty,  and  that,  too,  with  great 
acceptance.  He  received  a  call  from  the  Church  in 
Middletown,  Conn.,  and  from  the  Old  South  Church 
in  Boston  to  be  the  colleague  with  Dr.  Eckley,  on  the 
same  day.  About  the  same  time  he  received  a  call 
from  another  Church  in  a  pleasant  and  populous 
town.  Certainly  these  calls  were  proof  that  he  was  a 
young  man  of  rare  promise,  which  his  future  fulfilled. 
This  was  very  flattering  to  one  so  young  in  years,  yet 
another  says,  ''  We  never  heard  that  it  produced  in 
him  any  indication  of  vanity."  After  serious  delib- 
eration, and  following  judicious  advice,  he  accepted 
the  call  to  the  Old  South  Church  in  Boston,  where  he 
was  ordained  May  18,  1808.  The  following  action 
of  this  Church  refers  to  this  event :  "Lord's  day. 
May  1st,  1808,  after  public  worship  a  letter  missive 
from  the  Church  in  Marlborough  street,  Boston,  [the 
Old  South]  was  communicated  to  this  Church.  It 
requested  the  assistance  of  the  pastor  and  such  other 
delegates  as  the  Church  might  appoint  in  the  ecclesi- 
astical council  to  be  convened  at  Boston,  on  the  18th 
of  May,  1808,  for  the  purpose  of  ordaining  Mr. 
Joshua   Huntington  colleague  Pastor  with  the  Rev. 


300      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

Joseph  Eckley  over  the  Church  in  Marlborough  street. 
Deacons  Jedediah  Huntington  and  Guy  Richards  were 
appointed  delegates  from  this  Church  for  the  purpose 
above  mentioned.''  Dr.  Eckley  died  about  1811, 
and  Mr.  Huntington  became  sole  pastor  of  that  his- 
toric Church.  He  died  in  Groton,  Mass.,  while  re- 
turning home  from  a  journey  for  his  health,  on  Sat- 
urday, September  11,  1819.  In  so  great  esteem  was 
he  held  that  the  whole  religious  community  of  Boston 
was  deeply  moved  at  his  death.  He  was  instru- 
mental in  the  formation  of  the  American  Education 
Society. 

6.  Daniel  Huntington,  third  son  of  Deacon 
Jedediah  Huntington,  was  born  at  Norwich,  October 
17,  1788,  but  removed  to  New  London  with  his 
father  while  yet  a  child.  He  graduated  from  Yale 
College  in  the  class  of  1807,  and  became  a  member 
of  this  Church  February  28,  1809.  He  was  licensed 
to  preach  by  the  New  London  Association  in  1811. 
He  was  a  resident  licentiate  at  Andover  Theological 
Seminary  in  1812 — the  first  student  of  that  kind  on 
the  list.  He  was  ordained  pastor  of  the  Church  in 
North  Bridgewater,  now  the  city  of  Brockton,  Mass., 
October  28,  1812,  where  he  remained  till  his  health 
compelled  him  to  relinquish  his  charge  in  1832,  when 
he  returned  to  New  London.  His  ministry  "was 
attended  from  time  to  time  with  the  demonstration  of 


MINISTERS   FROM   THE   CHURCH.  301 

the  spirit  and  with  power,  so  that  great  numbers 
were  added  to  the  Lord."  After  a  temporary  respite 
from  pastoral  labors  he  so  far  regained  his  health 
that  he  was  able  ''  to  gratify  his  fine  literary  taste  in 
the  instruction  of  successive  classes  of  young  ladies  in 
the  higher  branches  of  an  educational  course,  while 
residing  in  New  London. ' '  But  his  heart  yearned  for 
the  pastorate.  After  seven  years  he  received  a  call 
from  a  portion  of  his  original  Church,  which  he  ac- 
cepted. This  was  about  1839.  The  new  Church,  a 
colony  from  the  old,  had  been  organized  in  1837,  in 
that  portion  of  Brockton  known  as  Campello.  In  this 
southern  section  of  his  former  field  he  spent  thirteen 
years,  "winning  souls  to  Christ."  In  1852  he  re- 
turned to  New  London,  where  he  lived  till  he  died. 
His  separation  from  his  people  at  Campello  occasioned 
many  tears  and  much  anguish  of  spirit,  and  showed 
how  strongly  he  had  intrenched  himself  in  the  hearts 
of  his  people.  After  his  return  to  New  London  he 
continued  to  preach  the  gospel.  His  last  sermon  was 
delivered  in  the  chapel  at  Mohegan,  just  four  weeks 
before  his  death.  He  was  an  original  member  of  the 
Second  Church.  But  on  his  return  to  New  London 
from  Campello  he  brought  his  letter  to  the  First 
Church,  in  1854. 

In  a  historical  sketch  of  the  Second  Church  is  the 
following  notice  of  him :   ''The  Rev.  Daniel  Hunting- 


302      EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

ton,  though  never  an  acting  pastor  like  Mr.  Hurlbut, 
was  for  a  number  of  months  acting  preacher  in  the 
third  Sunday  service.  He  led  the  service  of  song. 
He  baptized  five  out  of  forty-eight  children  of  the 
Church.  His  long  ministries  at  Bridgewater,  Mass., 
before  and  after  this  date  are  written  on  earth.  May 
we  not  believe  that  his  brief  and  unofficial  work 
done  here  where  he  died  is  written  in  heaven  ?  Al- 
most his  last  words  before  his  death,  May  21,  1858, 
were,  'let  me  go,  for  the  morning  breaketh.' "  It 
is  to  be  remembered  that  the  organization  of  the 
Second  Church  took  place  during  the  period  of  his 
first  respite  from  pastoral  labors,  in  1835.  A  sketch 
of  him  in  the  Congregational  Year  Book  for  1859 
says  that  ' '  but  for  his  unfeigned  humility  and 
the  extreme  modesty  that  imposed  a  constant  re- 
straint on  the  forth-putting  of  his  native  genius 
*  *  *         he   had   shone   with   far   superior 

brilliancy  in  the  starry  firmament  of  earth's  ambition, 
though  less  splendidly  in  that  nobler  firmament  where 
stars  never  set,  and  the  sun  no  more  goes  down." 
He  had  a  fine  literary  taste.  But  best  of  all,  he  had 
a  passion  for  souls,  and  the  constant  additions  to  the 
Church  during  his  ministry  prove  that  he  was  a 
preacher  of  rare  spiritual  power. 

7.     Nathaniel  Hewit,  D.  D.,  was  born  in  New 
London,  August  28,  1788.     He  graduated  from  Yale 


MINISTERS   FROM  THE   CHURCH.  303 

College  in  the  class  of  1808.  He  studied  a  year  at 
Andover  with  the  class  of  1816.  He  was  licensed 
to  preach  by  the  New  London  Association  in  1811. 
He  was  ordained  July  5,  1815,  as  pastor  of  the  Pres- 
byterian Church  at  Plattsburg,  N.  Y.,  where  he 
remained  till  1817.  January,  1818,  he  became  pas- 
tor of  the  ancient  Congregational  Church  in  Fair- 
field. December,  1827,  he  was  dismissed  to  become 
agent  of  the  American  Temperance  Society,  with 
Massachusetts,  Rhode  Island  and  Connecticut  as  his 
field.  He  remained  in  this  work  till  December, 
1830,  when  he  became  pastor  of  the  Second  Congre- 
gational Church  in  Bridgeport.  This  same  year 
Amherst  College  conferred  on  him  the  honorary 
degree  of  D.  D.  After  a  pastorate  of  nearly  twenty- 
three  years  he  was,  at  his  own  request,  dismissed 
September,  1853.  In  October  of  that  year,  and  ap- 
parently to  follow  Dr.  Hewit,  seventy-eight  members 
of  the  Second  Church  ' '  were  dismissed  by  their  own 
request  to  form  a  Presbyterian  Church,  of  which  Dr. 
Hewit  became  pastor."  He  remained  in  this  office 
till  he  died  in  Bridgeport,  February  10,  1867,  aged 
nearly  seventy-nine  years. 

He  had  distinguished  himself  before  1826  * '  by 
maintaining,  not  only  at  home  but  in  his  exchanges 
with  other  pastors,  the  duty  of  entire  abstinence  from 
the  use  of  spirituous  liquors,  except  as  a  medicine, 


504      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

and  as  prescribed  by  a  temperate  physician."  He 
addressed  the  General  Association  of  this  State  upon 
this  subject,  at  their  meeting  in  Stratford  in  1827, 
with  so  great  eloquence  and  power  that  a  resolution 
was  called  forth  from  that  conservative  body,  endors- 
ing the  principles  of  the  society  which  he  represent- 
ed, and  pledging  the  members  to  use  their  influence 
' '  as  pastors  to  prevent  entirely  the  use  and  all  abuses 
of  strong  drink."  He  was  preacher  before  the  Gen- 
eral Association  in  1840,  and  its  moderator  in  1853. 
Two  of  his  sons  became  priests  of  the  Roman  Catho- 
lic Church. 

8.  Nathan  Douglass  was  born  in  New  London 
January  31,  1787.  He  was  a  son  of  Capt.  Ebenezer 
Douglas,  a  member  of  this  Church,  of  "decided 
Christian  character,"  who  died  Sunday  night,  Sep- 
tember 3,  1798.  Nathan  was  a  lineal  descendant,  of 
the  fifth  generation  from  the  first  Deacon  William 
Douglas.  He  early  became  a  professed  disciple  of 
Christ,  and  joined  this  Church  April  5,  1807,  when 
twenty  years  of  age.  He  said  of  himself  at  that 
period,  in  the  words  of  the  psalmist,  "  I  thought  on 
my  ways,  and  turned  my  feet  unto  thy  testimonies." 
With  a  deep  conviction  of  sin,  he  turned  from  all  the 
human  devices,  which  brought  him  no  relief,  to  find 
peace  in  the  blood  and  righteousness  of  Christ.  Mr. 
McEwen,    who  was  at   that  time  the  pastor  of   the 


MINISTERS   FROM   THE   CHURCH.  305 

Church,  evidently  saw  traits  in  the  young  man  which 
promised  usefulness  in  the  ministry,  and  so  started 
him  on  a  course  of  education  for  that  work.  He 
graduated  from  Middlebury  College,  Vermont,  in  the 
class  of  1813.  He  studied  theology  at  Andover  two 
years,  in  the  class  of  1816,  and  then  one  year  with  the 
famous  Rev.  Edward  Payson,  D.  D.  He  went  to  Al- 
fred, Maine,  in  July,  1816,  where  he  was  ordained 
pastor  of  the  Church  in  that  town,  November  6  of  that 
year.  His  ministry  continued  till  July  1827,  and  was 
signally  blessed  by  seasons  of  religious  interest.  He 
was  greatly  respected  and  beloved  by  his  people,  as  ap- 
pears from  resolutions  passed  by  the  Church,  which 
expressed  ' '  the  most  cordial  friendships  and  love  for 
their  late  pastor  and  teacher."  January  13,  1829, 
Mr.  Douglas  removed  to  East  Saint  Albans,  Maine. 
A  Church  was  organized  there  June  24,  1830,  which 
he  served  as  acting  pastor  till  June  12,  1833,  when 
he  was  installed.  Here,  too,  his  ministry  was  blessed 
with  seasons  of  spiritual  refreshing.  He  continued 
at  East  Saint  Albans  till  September  14,  1846,  when 
he  was  duly  dismissed  by  council.  This  was  his  last 
pastorate.  On  leaving  it  he  served  for  twenty  years 
"as  a  domestic  missionary"  in  Maine,  till  he  died  at 
Bangor,  December  16,  1866,  at  the  age  of  eighty 
years,  and  a  month  over  fifty  years  after  his  ordina- 
tion.    The  Bangor  Whig  and  Courier  said  of  him,  "  he 


306         EARLY  HISTORY  OF  THE  FIRST  CHURCH. 

took  a  deep  interest  in  all  that  pertained  to  the  welfare 
of  the  Church  and  of  the  State,  and  was  the  founder 
of  the  State  and  County  Conferences  in  Maine. 
Though  he  lived  to  the  advanced  age  of  nearly 
eighty  years,  he  retained  to  a  remarkable  degree  his 
mental  powers,  and  was  an  earnest  advocate  of  vital 
religious  and  civil  liberty."  Prof.  George  Shepard, 
of  Bangor  Theological  Seminary,  said  of  him,  "he 
instructed  by  his  preaching.  He  was  a  good  pastor, 
and  so  edified  the  Church  j  watchful  of  its  order  and 
discipline.  He  brought  souls  into  the  kingdom  by 
his  doctrine,  and  then  built  them  in,  by  his  vigilant 
care." 

9.  John  Ross  was  born  in  Dublin,  Ireland,  July 
23,  1783.  He  joined  this  Church,  August  21,  1808. 
He  graduated  from  Middlebury  College  in  the  same 
class  with  Nathan  Douglas,  1813.  He  studied  over 
two  years  at  Princeton  ;  was  licensed  to  preach  by 
the  New  London  Association  in  1815  ;  was  ordained 
by  Presbytery  in  1817  at  Redstone,  Pa.;  was  pastor 
at  Somerset,  Pa.,  Ripley,  0.,  and  Richmond,  Ind., 
from  1817  to  1829  ;  was  home  missionary  in  Ohio  and 
Indiana  from  1829  to  1843  ;  was  colporter  from  1843 
to  1849  ;  served  at  Burlington,  Ind.,  from  1849  to 
to  1850,  and  died  at  Tipton,  Ind.,  March  11,  1876, 
aged  eighty- three. 

10.  Joseph  Hurlbut  was  born  in  New  London, 


MINISTERS  FROM   THE   CHURCH.  307 

August  22,  1799.  He  graduated  from  Yale  College 
in  1818.  He  studied  at  Andover  one  year  in  the 
class  of  1822,  but  graduated  from  Princeton.  He 
was  acting  pastor  of  the  First  Presbyterian  Church, 
Brooklyn,  N.  Y.,  from  1822  to  1823.  October  25, 
1823,  he  was  ordained  pastor  of  the  Third  Presby- 
terian Church,  Albany,  N.  Y.,  where  he  remained  till 
1826.  He  was  without  charge  in  New  York  from 
1826  to  1832  and  in  New  London  from  1832  to  1835. 
He  was  acting  pastor  of  the  Second  Church  till  March 
6,  1837 ;  then  a  missionary  to  the  Mohegan  Indians 
till  1862  ;  chaplain  at  Fort  Trumbull  from  1862  to 
1867  ;  after  that  he  resided  in  New  London  till  his 
death.  A  notice  of  him  in  an  historical  sketch  of 
the  Second  Church  says,  "  the  Rev.  Joseph  Hurl- 
but  preached  and  administered  the  ordinances  till  a 
stated  pastor  could  be  obtained.  This  was  about  two 
years,  till  March  6,  1837.  His  labors  were  gratui- 
tous. They  were  marked  by  the  ingathering  of  one 
hundred  and  thirteen  members.  Mr.  Hurlbut  had 
also  borne  one-quarter  of  the  expense  of  building  the 
first  house  of  worship.  He  prayed  at  the  last  sacra- 
ment in  the  new  house  before  his  death,  which  oc- 
curred suddenly,  June  5,  1875." 

11.  John  Ferguson  is  among  those  whose  names 
Mr.  Bacon  gives  as  having  gone  into  the  ministry 
from  this  Church.     He  is  referred  to  in  a  New  Lon- 


308       EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

don  Telegram  for  1882,  in  a  notice  of  the  death  of 
Mr.  Thomas  Updike  Robertson.  After  leaving  school 
he  *'  served  an  apprenticeship  with  a  tobacconist,  a 
Scotchman  named  Ferguson,  who  resided  on  John 
street."  ''Mr.  Ferguson  afterwards  removed  to 
Providence  and  became  a  Congregationalist minister." 
Mr.  Ferguson  never  was  a  member  of  this  Church, 
but  he  was  identified  with  it  during  his  residence  in 
town.  He  preached  for  a  time  in  the  town  of  Attle- 
boro,  Mass.,  and  also  in  another  parish  in  the  western 
part  of  the  same  State.  Nothing  further  could  be 
learned  about  him. 

12.  Thomas  Huntington  was  born  in  Norwich, 
December  4,  1793.  He  joined  this  Church  in  1814. 
He  went  to  Brooklyn,  Conn.,  about  1820,  became  a 
Baptist,  and  was  ordained  as  an  evangelist  and  pas- 
tor September  3,  1834.  He  served  in  this  capacity 
several  years,  and  then  became  a  physician.  He  died 
in  Brooklyn,  December  1,  1867,  aged  seventy- four 
years. 

13.  William  Harris  was  a  son  of  this  Church, 
and  his  early  life  was  spent  in  it.  He  joined  the 
Baptists  and  became  a  licensed  preacher  in  that  de- 
nomination. He  was  never  settled,  but  he  had 
charge  of  a  Baptist  Church  in  Hadlyme  for  about 
four  years.  He  became  blind.  The  last  of  his  life 
he  was  a  member  of  Saint  James'  Episcopal  Church. 
He  died  in  New  London. 


MINISTERS  FROM  THE  CHURCH.  309 

14.  Charles  Thompson  was  born  in  Stratford. 
In  early  life  he  was  in  the  drug  store  of  his  uncle, 
Dr.  Isaac  Thompson,  in  New  London.  About  1816 
he  left  the  store  to  pursue  his  studies  with  reference 
to  preparation  for  the  ministry.  In  1823  he  married 
Hannah  Miner,  who  had  joined  this  Church  in  1814, 
and  at  once  went  as  a  home  missionary  to  Danduff, 
Pa.  He  came  to  Seymour,  Conn.,  June  28,  1830, 
where  he  remained  till  June,  1833.  He  came  to 
Salem  in  October  of  that  year,  and  remained  till  he 
died,  March,  1855  ;  nearly  twenty-two  years. 

15.  John  Caulkins  Coit  was  born  in  New  Lon- 
don in  1797.  He  graduated  from  Yale  College  in 
1818.  He  was  a  lawyer,  and  settled  at  Cheraw, 
S.  C.  He  afterwards  entered  the  Presbyterian  min- 
istry, and  became  pastor  of  an  Old  School  Presby- 
terian Church  in  the  same  town.  He  was  a  son  of 
David  and  Betsy  Caulkins  Coit,  both  of  whom  joined 
this  Church  in  1831.     He  died  in  1863. 

16.  Thomas  Winthrop  Coit.  D.  D.,  LL.  D., 
was  born  in  New  London,  June  28,  1803.  He  was 
a  son  of  Thomas  Coit,  M.  D.,  who  joined  this  Church 
June  29,  1800,  and  Mary  W.  Saltonstall  Coit,  who 
joined  this  Church  September  20,  1795.  He  was 
baptized  by  Rev.  Henry  Channing,  August  28,  1803. 
He  united  with  the  Church  in  1821 ;  the  year  in  which 
he  graduated  from  Yale  College.     He  studied  part  of 


310      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

a  year  at  Aiidover,  in  the  class  of  1826  ;  was  at  Prince- 
ton Theological  Seminary  from  1824  to  1825  ;  took  dea- 
con's orders  in  the  Episcopal  Church  June  7, 1826;  was 
ordained  as  a  priest  November  14,  1827.  He  was 
rector  of  St.  Peter's  Church,  Salem,  Mass.,  from  1827 
to  1829;  of  Christ  Church,  Cambridge,  Mass.,  from 
1829  to  1834  ;  was  president  of  Transylvania  Univer- 
sity, Kentucky,  from  1834  to  1837 ;  was  rector  of 
Trinity  Church,  New  Rochelle,  N.  Y.,  from  1839  to 
1849 ;  was  professor  of  Ecclesiastical  History  at  Trin- 
ity College,  Hartford,  Conn.,  from  1849  to  1854;  was 
rector  of  St.  Paul's  Church,  Troy,  N.  Y.,  from  1854 
to  1872  ;  was  professor  of  Church  History  at  Berkeley 
Divinity  School,  Middletown,  Conn.,  from  1873  till 
he  died  in  1885,  aged  eighty-two.  He  received 
the  degree  of  D.  D.  from  Columbia  College  in  1834, 
and  of  LL.  D.  from  Trinity  College  in  1853.  He 
was  an  author  of  some  repute.  Among  the  works 
produced  by  his  pen  are  the  following :  A  Theolog- 
ical Commonplace  Book,  Remarks  on  Norton's  State- 
ment of  Reasons,  The  Bible  and  Apocrypha  in 
Paragraphs  and  Parallelisms,  Townsend's  Chronolog- 
ical Bible,  Puritanism ;  a  Churchman's  Defence 
Against  Its  Aspersions,  &c.  As  will  be  gathered 
from  this  brief  outline,  he  was  a  prominent  and  in- 
fluential man  in  the  Episcopal  Church.  The  blood 
which  flowed  in  his  veins  from  Puritan  John  Coite  told. 


MINISTERS  FROM  THE   CHURCH.  311 

17.  GuRDON  Saltonstall  Coit,  D.  D.,  was  a 
younger  brother  of  the  preceding.  He  was  born  in 
New  London,  October  28,  1808.  He  was  baptized 
by  Dr.  McEwen,  February  10,  1809.  He  graduated 
from  Yale  College  in  1828,  at  the  age  of  nearly 
twenty.  He  was  a  year  at  Andover  Theological  Sem- 
inary, in  the  class  of  1831,  which  was  one  of  the 
most  remarkable  classes  which  ever  graduated  from 
that  institution.  He  was  ordained  deacon  in  the 
Episcopal  Church  August  8,  1830,  and  a  priest  De- 
cember 16,  1832.  He  served  with  Trinity  Church, 
Milton,  Conn.,  in  1830-31;  with  St.  Peter's  Church, 
Plymouth,  Conn.,  in  1832-3  ;  with  St.  John's  Church, 
Bridgeport,  Conn.,  from  1833  to  1862;  was  chaplain 
of  U.  S.  Volunteers,  in  1863;  served  with  Christ 
Church,  West  Haven,  Conn.,  in  1864-65;  with  St. 
Michael's  Church,  Naugatuck,  Conn.,  from   1866  to 

1868.  He  died  at  Southport,  Conn.,  November  10, 

1869,  aged   sixty-one.     He   received   the  degree  of 
D.  D.  from  Trinity  College  in  1853. 

18.  Robert  McEwen,  D.  D.,  son  of  Rev.  Abel 
McEwen,  D.  D.,  was  born  in  New  London,  June  22, 
1808.  He  was  baptized  September  11,  1808.  He 
joined  this  Church  in  1826,  at  the  age  of  eighteen. 
He  graduated  from  Yale  College  in  1827  ;  taught  in 
the  New  Haven  Grammar  School  two  years ;  was  tufcor 
in  the  college  from  1829  to  1832.  In  1833  he  was  grad- 


312      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

uated  from  the  Yale  Divinity  School,  was  licensed  by 
the  New  Haven  West  Association,  and  was  ordained 
as  an  evangelist.  He  served  as  a  home  missionary 
in  Michigan  till  1835,  when  he  was  called  to  the 
South  Church  in  Middletown,  Conn.,  where  he  was 
installed  in  May  of  that  year.  He  remained  till 
August,  1838.  From  1842  to  1861  he  was  pastor  of 
the  Church  in  Enfield,  Mass.,  where  his  ministry 
was  abundantly  blessed.  Under  his  influence  a  num- 
ber of  young  people  were  raised  up  to  enter  the  min- 
istry of  the  gospel,  either  as  preachers,  or  as  mission- 
aries, or  as  the  efficient  wives  of  clergymen.  In 
1861  he  returned  to  New  London,  where  he  remained 
until  his  death,  August  29,  1883,  at  the  age  of  seven- 
ty-four years  and  two  months.  He  received  the 
honorary  degree  of  D.  D.  frojn  Amherst  College  in 
1858,  while  yet  in  his  Enfield  pastorate.  Mr.  Bacon, 
in  a  notice  of  his  death  in  his  annual  survey  of  1883, 
pays  the  following  tribute  to  his  memory  :  ' '  Since 
1861  his  home  and  his  work  have  been  in  New  Lon- 
don, where  in  unofficial  and  unpaid  ministry,  he  led 
a  life  as  useful  as  it  was  modest,  and  as  blessed  as  it 
was  generous.  Never  was  there  such  a  parishioner 
as  this  retired  minister  became."  His  wife,  who 
joined  the  Church  in  the  same  year,  1826,  outlived 
him  fourteen  years,  and  reached  the  ripe  age  of 
eighty-seven   years   and   four  months,   after  having 


MINISTERS   FROM   THE   CHURCH.  313' 

walked  in  the  fellowship  of  the  Church  for  over  sev- 
enty-one years. 

19.  Elisha  C.  Jones  was  a  native  of  Hartland^ 
where  he  was  born  in  1808.  But  he  joined  this 
Church  by  letter  in  1831,  and  seems  to  have  gone 
from  it  into  the  ministry.  He  graduated  from  Yale 
College  in  1831 ;  taught  in  New  London  from  1831 
to  1833  ;  was  tutor  at  Yale  in  1834-5  ;  was  licensed 
by  the  New  London  Association  in  1834 ;  married  his 
wife,  Julia  Chappell,  from  this  Church;  and  was  or- 
dained pastor  at  Southington,  June  28,  1837,  where 
he  ^  remained  till  he  died  March  9,  1872,  aged  sixty- 
four  years.  He  was  a  Fellow  of  Yale  College  from 
July  1862,  until  his  death. 

20.  Robert  Coit  Learned  was  born  in  New  Lon- 
don, August  31,  1817.  His  baptism  is  recorded  by 
Dr.  McEwen.  He  joined  this  Church  in  1831.  He 
was  doubtless  a  fruit  of  the  religious  interest  of  that 
year.  He  graduated  from  Yale  College  in  1837; 
studied  two  years  at  Yale  Theological  Seminary,  and 
graduated  from  Andover  Seminary  in  1841.  He  was 
ordained  September  23,  1843,  pastor  at  Twinsburg, 
Ohio,  where  he  remained  till  1846.  He  was  pastor 
at  Canterbury,  Conn.,  from  1847  to  1858;  at  Berlin, 
Conn.,  from  1858  to  1861;  at  Plymouth,  Conn., 
from  1861  to  1865,  where  he  died  April  19,  1867. 

21.  George  Richards  was  born  in   New  Lon- 


314       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

don,  November  2,  1816.  He  was  a  grandson  of  Dea- 
con Jedediah  Huntington.  He  graduated  from  Yale 
College  in  1840.  He  studied  one  year  at  Andover, 
but  graduated  from  Yale  Theological  Seminary  in 
1845.  He  was  tutor  at  Yale  in  1844-5.  He  was  or- 
dained pastor  of  the  Central  Congregational  Church, 
Boston,  October  8,  1845,  where  he  remained  till 
1859.  He  was  acting  pastor  at  Litchfield,  from  1861 
to  1865,  and  pastor  of  the  First  Church,  Bridgeport, 
from  1866  till  he  died  there  October  20,  1870.  He 
was  Fellow  of  Yale  University  from  July,  1868,  till 
his  death. 

22.  John  Euclid  Elliott  was  born  in  New 
London,  October  22,  1829.  He  was  a  son  of  Euclid, 
and  Lucy  Smith  (Coit)  Elliott.  He  joined  this  Church 
in  1849.  He  was  in  Marietta  College,  Ohio,  in  1853 
-4,  but  graduated  from  Amherst  College  in  1857,  and 
from  Hartford  Theological  Seminary  in  1860.  He 
was  acting  pastor  at  Barkhampstead,  Conn.,  from 
1860  to  1863,  was  ordained  at  Ridgebury,  Conn., 
May  6,  1863  ;  was  dismissed  May  16,  1865 ;  was  act- 
ing pastor  at  Higganum,  Conn.,  from  1865  to  1867  ; 
at  Hadley,  Mass.,  from  1867  to  1868;  at  Lucas 
Grove,  Muscatine,  Iowa,  from  1868  to  1870  ;  at  Co- 
lumbus, Neb.,  from  1870  to  1874;  at  South  Glaston- 
bury, Conn.,  from  1874  to  1879;  at  Newington, 
Conn.,  from  1880  to  1884;  at  Bridge  water.  Conn., 


MINISTERS   FROM  THE   CHURCH.  315 

from  1884  to  1887  ;  without  charge  at  North  Yakima, 
Washington,  from  1887,  till  his  death,  January  19, 
1888,  at  the  age  of  fifty-eight. 

23.  William  H.  Starr,  a  son  of  Deacon  Will- 
iam H.  Starr,  was  born  in  Groton,  October  20,  1834. 
He  joined  this  Church  in  1857  ;  graduated  from  the 
Wesleyan  University  at  Middletown,  Conn.,  in  1859  ; 
entered  the  ministry  of  the  Methodist  Church  in 
1862  ;  joined  the  Providence  Conference  in  1863,  and 
was  ordained  in  1865.  He  returned  to  the  Congre- 
gational fellowship,  and  was  settled  over  the  Church 
in  Thornton,  R.  I.,  in  1891,  where  he  is  still.  Another 
writes  of  him,  ''  in  all  the  relations  of  life  he  is  every- 
thing that  is  lovely  and  of  good  report." 

24.  Fredrick  L.  Chapell  was  born  in  Water- 
ford,  Conn.,  November  9,  1836.  He  graduated  from 
Yale  College  in  1860,  and  from  Rochester  Theologi- 
cal Seminary  in  1864.  He  entered  the  ministry  of 
the  Baptist  Church,  and  was  ordained  at  Middletown, 
Ohio,  in  1864,  where  he  remained  till  July  1,  1871; 
then  he  was  at  Evanston,  111.,  till  July  1,  1878.  Then 
he  was  at  Janesville,  Wis.,  till  May  1,  1881,  when  he 
went  to  Flemington,  N.  J.,  where  he  remained  till 
July  1,  1889.  He  then  accepted  a  position  in  what 
is  now  called  The  Gordon  Missionary  Training 
School,  in  Boston,  Mass.,  where  he  now  is.  He 
never  joined  this  Church,  but  was  a  constant  attend- 


316      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

ant  upon  its  services,  until  he  joined  the  Huntington 
Street  Baptist  Church,  at  the  advice  of  Dr.  McEwen, 
on  account  of  his  views  upon  the  question  of  baptism. 

25.  Thomas  Allender  was  born  in  Birming- 
ham, England,  November  10,  1836.  He  joined  this 
Church  in  1860  ;  graduated  from  Andover  Theologi- 
cal Seminary  in  1864  5  was  acting  pastor  at  Assabet, 
Mass.,  in  1865-66,  where  he  was  ordained  January  4, 
1866;  was  pastor  at  West  Hampton,  Mass.,  from 
1866,  till  he  died  in  New  London,  September  17, 
1869. 

26.  John  Allender  was  born  in  New  London, 
October  11,  1840.  He  united  with  this  Church  iu 
1865.  He  graduated  from  Chicago  Theological  Sem- 
inary in  1868.  After  a  summer  spent  at  St.  Cathe- 
rine and  Laclede,  Mo.,  he  was  engaged,  November 
10,  1868,  for  one  year.  February  23,  the  next  year, 
he  was  ordained  at  Laclede.  He  had  charge  of  the 
two  Churches  for  two  years,  and  then  remained  six 
months  longer  with  the  Church  in  Laclede,  till  May, 

1871.  September  15,  1871,  he  began  at  Prairie 
City,  la.,  and  closed  his  labors  there  December  22, 

1872,  but  continued  to  supply  the  Church  till  the 
spring  of  1873.  May  11  of  that  year  he  began  work 
at  Glenwood,  where  he  remained  three  years.  In 
May,  1876,  he  was  called  to  Red  Oak,  la.,  where  he 
remained  till  September,  1884.     He  then  returned 


MINISTERS  FROM  THE   CHURCH.  317 

east  and  took  a  post  graduate  course  at  Yale  Theo- 
legical  Seminary,  from  1884  to  1886.  Meanwhile 
he  was  with  the  Taylor  Church,  New  Haven,  from 
1885  to  1887.  He  was  afterwards  with  the  Church 
in  Champaign,  111.,  from  April,  1888,  till  August, 
1892.  He  was  without  charge  in  New  Haven  till 
December  10,  1893,  when  he  began  at  Middlefield, 
Conn.,  where  he  is  still  laboring. 

27.  C.  Perley  Tinker  was  born  in  New  London, 
July  26,  1864.  He  joined  this  Church  in  1883.  He 
fitted  for  college  at  the  Bulkeley  High  School,  and 
entered  the  "Wesleyan  University,  at  Middletow^n, 
Conn.,  from  which  he  graduated  in  1889.  He  stud- 
ied theology  at  the  theological  school  of  Boston  Uni- 
versity, and  graduated  in  1892.  He  entered  the 
ministry  of  the  Methodist  Episcopal  Church,  and  was 
ordained  to  deacon's  orders  April  3,  1892,  and  to  the 
full  ministry  April  5,  1896.  His  charges  have  been 
as  follows:  Ozone  Park,  L.  I.,  1892  and  1893 j  Flo- 
ral Park,  L.  L,  from  1894  to  1896;  Bay  Shore,  L.  I., 
1897,  where  he  is  stationed  at  this  writing.  In  all  his 
charges  he  has  proved  himself  to  be  a  good  soldier  of 
the  Lord.  He  is  the  son  of  Hon.  George  F.  Tinker, 
who,  for  more  than  a  decade  has  been  the  efficient 
superintendent  of  the  Sunday  school  of  this  Church. 
Although  Mr.  Tinker  has  chosen  to  be  an  under  shep- 
herd in  another  fold,  he  is  a  child  of  the  First  Church 


318       EARLY  HISTORY   OF   THE   FIRST   CHURCH. 

of  Christ.  Of  his  relation  to  it  he  writes:  *'I  owe 
no  small  debt  of  gratitude  to  the  dear  old  First  Church 
of  Christ.  Owing  to  its  precious  services,  together 
with  the  good  example  of  godly  parents,  I  am  able  to 
say  with  truth,  I  believe,  that  from  eight  years  of  age 
till  twenty- one,  when  I  left  for  college,  I  scarcely 
missed  a  single  service  in  the  sanctuary,  Sunday  school 
room,  or  lecture  room.  Earlier  still  my  religious  des- 
tiny was  bent,  in  part,  in  the  infant  class  room  of  the 
Sabbath  school.  Particularly  was  a  deep  impression 
made  by  a  wall  motto,  '  Thou  God  Seest  Me,'  which 
has  hung  from  the  wall  of  my  memory  almost  every 
week  since.  My  first  strong  and  definite  personal 
revolution  was  occasioned,  when  I  was  about  twelve, 
by  a  sermon  from  the  lips  of  Rev.  E.  W.  Bacon, 
upon  'I  will  make  you  fishers  of  men.'  That  clear 
and  logical  discourse  so  impressed  itself  upon  my 
mind  that  on  the  way  home  from  Church  I  exclaimed 
to  a  companion,  Charles  E.  Reeves,  now  a  gifted 
minister  of  the  gospel,  '  Well,  Charlie,  if  we  cannot 
be  fishers  of  men,  we  can  be  fishers  of  hoys.^  Where- 
upon our  ministerial  career  actually  acd  immediately 
began  by  the  organizing  of  a  Saturday  religious  serv- 
ice for  boys.  I  owe  much  to  the  extraordinary  de- 
votion of  my  Sabbath  school  teacher,  Mrs.  Samuel 
Dennis.  *  *  *  I  owe  my  interest  in  world-wide 
missions  largely  to  the  First  Church,  also  the  Puritan 


MINISTERS  FROM  THE  CHURCH.  319 

zeal  I  seem  to  have  for  the  rugged  piety  o£  New 
England  Congregationalism.  My  pivotal  decision  for 
Christ,  which  resulted  in  unmistakable  conversion,  I 
owe  to  the  Huntington  Street  Baptist  Church,  but 
my  early  Christian  development  was  strongly  im- 
pressed with  the  First  Church  seal.  For  it  was  that 
Church  which  initiated  me  into  the  work  of  soul  sav- 
ing, which  is  now  such  a  passion  in  my  ministry. 
Pardon  me  if  I  add  that  I  owe  positive  gratitude  to 
Dr.  S.  Leroy  Blake,  the  present  pastor,  for  the  in- 
spiration of  his  godly  missionary  zeal,  which,  ever 
since  I  knew  him  first,  has  been  a  sheet  anchor  to  my 
Christian  life." 

28.  Jaivies  Hunter  was  born  in  Scotland.  He 
first  came  to  New  Lpndon  in  connection  with  the  Sal- 
vation Army,  in  whose  work  he  developed  great  spir- 
itual power.  He  joined  this  Church  in  1889,  by  let- 
ter from  the  Church  in  Brooklyn  of  which  Dr.  T. 
DeWitt  Talmage  was  pastor.  He  was  educated  for 
the  ministry  at  Hartford  Theological  Seminary,  which 
he  entered  in  1889 ;  at  Edinburgh  University,  and  at 
Yale  Theological  Seminary,  from  which  he  graduated 
in  1892.  He  entered  the  ministry  of  the  Presbyterian 
Church  at  Devil's  Lake  City,  North  Dakota,  the  same 
year.     At  this  writing  he  is  in  California. 

Thomas  Douglas  was  born  in  Waterford,  March 
29,  1807.     He  graduated  from  Yale  College  in  1831. 


320      EARLY   HISTORY   OF   THE   FIRST   CHURCH. 

He  studied  two  years  at  Andover  in  the  class  o£  1837, 
inteuding  to  enter  the  ministry.  But  his  health  com- 
pelled him  to  relinquish  this  purpose,  and  he  removed 
to  California,  where  he  resided  at  San  Jose,  and  was 
teacher  and  farmer.  Later  he  removed  to  New 
Jersey,  and  then  to  New  London,  where  he  died 
January  27,  1895,  aged  almost  eighty-eight  years. 

There  are  others  who,  though  they  did  not  enter 
the  ministry  directly  from  this  Church,  are  yet  more 
or  less  closely  identified  with  it  through  their  family 
connections.  One  of  these  is  Rev.  Joshua  Coit, 
the  Secretary  of  the  Massachusetts  Home  Missionary 
Society.  He  was  baptized  by  Dr.  McEwen,  in  this 
Church,  in  1832.  His  father  afterwards  became  a 
member  of  the  Second  Congregational  Church.  But 
the  roots  of  the  religious  life  of  his  family  are  in  the 
First  Church.  For  it  descended  from  John  Coit,  who 
came  to  New  London  with  Mr.  Blinman  in  1650, 
through  his  second  son  Joseph,  who  was  a  deacon  of 
this  Church.  Mr.  Coit  was  born  in  New  London, 
February  4,  1832.  He  graduated  from  Yale  College 
in  1853,  and  from  Andover  in  1856.  After  studying 
two  years  in  Germany  at  the  Universities  of  Halle 
and  Berlin,  he  was  ordained,  October  13,  1860,  as 
pastor  of  the  Church  in  Brookfield,  Mass.  He  was 
pastor  of  the   Lawrence  Street  Church,   Lawrence, 


MINISTERS   FROM   THE   CHURCH.  321 

Mass.,  from  1874  to  1883,  when  he  was  called  to  his 
present  position. 

DwiGHT  W.  Learned,  Ph.  D.,  D.  D.,  is  a  son  of 
Rev.  Robert  C.  Learned,  who  was  a  son  of  this 
Church.  Dr.  Learned  was  never  a  member  of  it, 
but  his  family  connections  are  still  in  it.  He  can  be 
claimed  as  a  grandson  of  the  First  Church.  He  was 
born  in  Canterbury,  October  12,  1848.  He  grad- 
uated from  Yale  College  in  1870.  He  received  the 
degree  of  Ph.  D.  from  his  Alma  Mater  in  1873,  and 
the  degree  of  D.  D.  from  the  same  institution  in 
1896.  He  was  ordained,  and  went  to  Japan  as  a 
missionary  of  the  A.  B.  C.  F.  M.  in  1878,  to  be  con- 
nected with  the  Doshisha  in  Kyoto,  as  a  professor  in 
its  theological  department  at  the  opening  of  that  in- 
stitution.    He  is  still  in  Japan. 

John  Calvin  Goddard  was  a  son  of  Deacon 
James  E.  Goddard,  and  is  therefore  a  grandson  of 
this  Church.  He  was  born  in  Brooklyn,  N.  Y., 
September  18,  1852.  He  fitted  for  college  at  the  old 
Bartlett  High  School  from  which  he  graduated  in 
1869.  He  entered  Yale  the  same  year  and  gradu- 
ated in  1873.  He  writes  ''I. went  to  Texas  for 
health  and  engaged  in  business  there  until  1878,  when 
I  entered  the  Chicago  Theological  Seminary,  gradu- 
ating in  1881."  June  23  of  that  year  he  had  charge, 
from  the   beginning,    of  what  was   then  called   the 


322       EARLY  HISTORY   OP   THE   FIRST   CHURCH. 

Western  Avenue  Branch  of  the  First  Congregational 
Church  of  Chicago,  but  which  has  since  been  known 
as  The  Covenant  Congregational  Church.  From  this 
charge  he  came  to  his  present  field  of  labor,  in  Salis- 
bury, Conn.,  where  he  was  installed  October  14, 
1884. 

Writing  of  his  connection  with  this  Church  he 
says,  ''  I  was  a  Sunday  school  boy  and  an  attendant 
of  the  old  First  Church  for  five  or  six  years  discontin- 
uously  prior  to  entering  college,  and  certainly  re- 
ceived my  strongest  religious  impressions  under  its 
roof.  I  think  I  owe  as  much  to  the  prayer  meetings 
of  the  old  conference  room  as  anything,  and  well  re- 
member one  occasion  when  Deacon  Crump  and  myself 
made  up  the  entire  meeting,  which  he  conducted 
throughout.  It  was  due  to  the  helpful  influence  of  a 
member  of  the  First  Church,  Dr.  Robert  McEwen, 
that  I  was  confirmed  in  my  choice  of  the  ministry." 

If  to  those  who  have  entered  the  ministry  were 
added  the  names  of  the  men  who  have  gone  from  this 
Church,  and  its  families,  into  the  other  learned  pro- 
fessions, to  occupy  conspicuous  places,  the  list  would 
be  a  long  one.  Those  whom  a  church  raises  up,  and 
sends  forth  to  their  life-work,  are  among  its  fruits. 
Through  them  its  influence  widens  out  to  touch 
broader  fields  than  its  own  immediate  parish ;  widens 
out  to  touch  a  world  and  help  lift  it.     In  this  way  this 


MINISTERS   FROM  THE  CHURCH,  323 

Puritan  mother,  and  pioneer  of  all  the  Churches  of 
every  name  in  Southeastern  Connecticut,  has  con- 
tributed her  share  to  the  world's  advancement,  and 
has  brought  strength  and  blessing  to  Churches  of 
other  names  and  polity,  some  of  whose  most  efficient 
members  had  their  early  training  in  this  fold.  "  By 
their  fruits  ye  shall  know  them."  Judged  by  these, 
the  record  of  this  ancient  Church  is  one  which  it 
need  not  blush  to  own ;  and  what  it  has  done  for  the 
kingdom  in  these  more  than  two  hundred  and  fifty 
years  of  life  is  only  a  pledge  of  what  it  may  be  ex- 
pected to  do  in  the  future,  if  the  coming  men  and 
women  are  as  loyal  to  God  as  the  founders  were. 


INDEX. 


Adams,  Rev.  Eliphalet,  3 ;  baptized 

Govei'uor's    sou,   261;   sermou    on 

Governor's  death,  262. 
Adams,  Dea.  Pvgau,  273. 
Adams,  Hev.  William,  296. 
AUender,   iiev.     Johu,     316;      Rev. 

Tliomas,  315. 
Altar  setup  in  the  wilderness,  31. 
Andros,  Sir  Edmund,  110,  113,  114, 

147,  199,  244. 
Anniversaries  of  Church,  time  for,  6. 
Antientest  Buriall  Place,  37.  64,  72, 

99,  143,  270,  271,  274. 
Arnold,  Dea.  John,  278,  282.  _ 
Aveiy,  James,  26, 41, 43,  46,  55,  66,  73, 

74,  120,  121,  158. 
Avery,  Rev.  John,  297,  298. 
Bailey,  Lydia,  42, 1'/S,  156,  157. 
Baptists  in  Groton,  221. 
Baptized        children,      relation     to 

Church,  168-170. 

Barn  meeting  house,  68,  69,  70,  73. 

Barnett,  Rev.  Thomas,  192,  193. 

Belcher,  Dea.  William,  290. 

Bell,  the  lirst,  199 ;  presented  by  Win- 
throp,  210. 

Bliumau,  10;  in  Gloucester,  25,  60; 
men  who  followed  him,  25-30,  66; 
inPequot,  1,  13,  62;  various  items 
about.  33,  35,  36,  43;  involved  in 
controversy,  44,  46,  50;  came  to 
America,  etc.,  52,  65,  56,  57,  59; 
trouble  in  Marshfield,  58,  59 ;  testi- 
mony to,  59-61;  man  of  peace,  60, 

75,  77  ;  why  he  left  Gloucester,  Qi, 
63;  contract  with,  63;  grants  of 
bind  to,  63-66;  where  his  house 
stood,  65;  Bliuman  meeting  house, 
70-73;  his  ministry  acceptable,  74; 
sent  to  Boston,  75;  preached  in 
Mystic,  7S-S0 ;  to  Indians,  81 ;  ended 
his  own  miuisti-y  and  left  New  Lou- 
don, 67,  82;  called  to  Newfouud- 
bind;  at  Bristol,  England,  83;  let- 
ters, 84-88;  his  children,  89,  death, 
55,  90. 


Boundary  disputes,  242-244. 

Bradstreet,  Ann,  148, 149,  294. 

Bradstreet.  Gov.  Simon,  30,  147,  148. 

Bradstreet,  Rev.  Simon,  2,  34,  38,  41; 
his  call,  120;  arrival  in  New  Lon- 
don, etc,  120-123,  124,  125;  salary 
increased,  124,  136;  administering 
sacraments  ;  additions,  etc.,  126-131; 
baptisms  by,  128;  no  half-way  cove- 
nant, VJ.9,  157;  no  marriages,  131; 
Bradstreet  meeting  house,  131-136 ; 
his  decline.  136;  journal,  139-142; 
death,  etc.,  142, 143;  remembrances, 
marriage,  children,  etc.,  144-146; 
his  grandfather,  father  and  mother, 
147-149;  letters,  149-153. 

Bradstreet,  Rev.  Simon,  Jr.,  145, 146, 
293. 

Brewster,  Jonathan,  23,  24. 

Brewster,  Rev.  Nathaniel,  119. 

Brooks,  Dea.  Thaddeus,  282. 

Bruen,  Obadiah,  3,  25,  26,  44,  46,  47, 
55,  61,  62,  65,  60,  98,  160,  161. 

Bulkeley,  Rev.  Gershom,  birth  and 
ancestry,  95,  95,  98;  contract  with, 
99-102;  left  Church  voluntarily, 
102,  111 ;  move  to  ordain,  103;  signs 
of  uneasiness,  104,  110;  ettbrts  to 
keep  him  fail,  105;  reasons  for 
going,  105-110;  what  Dr.  Chapin 
said  of  him,  109,  115;  went  to 
Wethersfield,  111;  medical  skill, 
112;  in  politics,  109-115;  what  Dr. 
Chauucy  said,  113;  his  will,  death, 
etc.,  116-118. 

Bulkeley,  Rev.  Peter,  29.  96,  97 ;  his 
widov.',  98,  99,  122. 

Cape  Ann  Lane,  33,  62,  67. 

Caulkins,  Hugh,  44,  45,  66,;  69,  160, 
275. 

Chapell,  Sev.  F.  L.,  315. 

Chapman,  Dea.  Oliver,  278. 

Charter,  the,  9,  12.  114,  244,  246. 

Churches,  nine  oldest,  54;  permitted 
by  legislature,  etc.,  39. 

Cleaveland,  Dea.  Wm.  P.,  284. 


326 


INDEX. 


Coit,  Rev.  Gurdon  Saltonstal],  311; 
John,  27,  44,  46,  6G,  ICO;  Rev.  John 
Caulkius,  309;  Dea.  Joseph,  27, 
2U2,  270;  Rev.  Joseph  295;  Rev. 
Joshua,  320;  Rev.  Thomas  Wiu- 
throp,  309. 

Coggshall,  Dea.  W.  H.,  286. 

Connecticut,  planting  of,  etc.,  10.  11, 
12,  20,  21,  242,  244. 

Conti'ibution  box,  not  new,  121. 

Cotton,  Rev.  John,  10,  11,  12,  162. 

Crump,  Dea.  W.  C,  2S8. 

Curfew,  its  beginning,  211. 

Daughter,  first  of  the  Church,  138; 
second,  220,  221. 

Davenport,  Rev.  John,  10, 12,  21,  131, 
163,  164. 

Deacons'  meetings.  13,  92,  592. 

Denison,  Capt.  George,  26,  44,  74, 
78,  80,  92,  158-160,  292;  General 
married  Bradstreet,  145. 

Dorchester  Church,  10,  32,  49. 

Douglas,  Rev.  Nathan,  304;  Dea. 
V/illiam,  41,  43,  105,  119,  120,  123, 
124,  130,  141,  158,  268,  269;  Dea. 
William,  Jr.,  270;  Dea.  William, 
third,  275. 

Drum  to  call  to  meeting,  etc..  68,  71, 
70. 

Dudlej^  Ann,  143,  148,  149,  294.. 

Elliot,  Rev.  John,  81,  119;  Rev.  J. 
E.,  314. 

Exodus  from  England,  reasons  for, 
16. 

First  Church,  1,  2,  3,  4,  6;  emigrated 
from  Gloucester,  10,  33,  50;  first 
records,  41,  42,  126 ;  not  formed  in 
Conn.,  39,  40;  first  list  of  members, 
41;  wh(  re  and  when  organized,  47- 
52;  number  in  order  of  formation, 
53,  54;  earlv  parish,  95  ;  early  mem- 
bers, 154-161. 

Fosdyke,  Dea.  Thomas,  273. 

Founders,  character  of,  29,  30,  228. 

Frink,  Dea.  Andrew,  287. 

Goddard,  Dea.  J.  E.,  290;  Rev.  J.  C, 
321. 

Gratuity  voted  the  Town.  210,  231. 

Green,  testimony  to  Puritans,  17. 

Green,  Dea.  Timothy,  272,  274;  Dea. 
Timothy,  the  second,  276. 

Half-way  covenant,  75,  108,  110, 129, 
162-174,  206,  207. 

Harris,  Dea.  Joseph,  274;  Rev.  Wil- 
liam, 308. 

Hempstead,  Dea.  John,  274;  Joshua, 
157,  272,  274. 

Hewitt,  Rev.  Nathaniel,  302. 

Hill,  Ruih.  42,  128,  156,  160. 


Hooker,  Rev.  Thomas,  drafted  Con- 
stitution of  Conn.,  9;  democratic 
spirit  and  reasons  for  not  remain- 
ing in  Mass.,  11,  29;  led  Church 
from  Cambridge  to  Hartford,  10, 
20,48;  his  constitution  the  begin- 
ning of  democracy,  21;  an  able 
divine,  97;  views  on  baptism,  131, 
163-165. 

Hough,  Deacon  William,  41, 141, 156, 
269. 

Hunter,  Rev.  James,  319. 

Huntington,  Dea.  Jedcdiah,  279; 
Rev.  Daniel,  300;  Rev.  Joshua, 
298. ;  Rev.  Thomas,  308. 

Hurlbut,  Rev.  Joseph,  307. 

Jones,  Rev   Elisha  C,  313. 

Laud,  Archbisliop,  16,  56. 

Learned,  Rev.  Dwight,  320;  Dea. 
Ebenezcr,  285;  Dea.  J.  C,  289; 
Rev.  R.  C,  313. 

Legacy,  Livecn,  213-215. 

Lester,  Andrew,  27,  44,  66,  160. 

Lufler,  Dea.  Henry,  291. 

Manwaring,  Dea.  Robert,  276. 

Marshfield,  35,  55,  57-59,  62. 

Mather,  Rev.  Cotton,  262  ;  Rpv.  In- 
crease, letters  to,  149-153;  Nathan- 
iel, 28;  Richard,  49. 

Maytlower,  the  compact  of,  11 

Meeting  House,  the  first,  70-74;  the 
Bradstreet,  controversj*  over  ad- 
justed, 132;  finished, 198;  burned, 
208,  209;  the  Saltonstall,  209,  210. 

Meeting  House  Hill,  37,  64, 65,  67,  68. 

Miner,  Dea.  Clement,  24,  127,  271; 
Thoma«.  23,  41,  42,  44,  45,  46,  78, 
79,  90,  91,  92,  99,  109,  125,  127,  139, 
155,  156,  158,    159,  160,  265,  266-268. 

Morgan  James,  41,  44,  120,  121. 

New  Haven  planted,  10,  21 ;  half-way 
covenant  in,  164. 

Newman,  Rev.  Antipas,  91,  92. 

Noyes,  Rev.  James,  138,  239. 

Oakes,  Rev.  Edward,  191. 

Otis,  Dea.  Asa,  286. 

Palfrey,  107,110. 

Park,  Robert,  25,  66,  68,  69, 160;  Dea. 
Thomas,  25,  44,  66,  136,  159,  266; 
Dea.  William,  120,  121,  266. 

Parish  Way,  76, 166,  167. 

Parson,  the  early  a  farmer,  64;  in 
politics,  232-234. 

Peck,  Dea.  Stephen,  284. 

Pequot  planted,  10,  13,  15,  66,  67. 

Perkins,  Dea.  Elias,  283, 

Peters,  Rev.  Thomas,  12,  13,  32,  37. 

Plumbe,  Dea.  John,  271. 

Prentis,  Dea.  A.  F.,  289. 


INDEX. 


327 


Puritanism,  12, 16,  17,  19,  20,  21. 

Puritans,  22,  29,  30,  36. 

Ilirhards,  Rev.  George,  313;  Dea. 
Guy,  281. 

Kogerenes,  137,  138,  175-190 ;  at  pres- 
ent, 189. 

Rogers,  Batlisheba,  177,  178.  183; 
James,  41,  99,  137,175,  176,  182; 
John.  137.  177, 178, 180. 181, 182, 183, 
184,  186,  188,  212,  213;  Samuel,  157. 

Ross,  Rev.  John,  .306. 

Rice,  Goodman,  156,  160. 

Sahiry  by  subscription,  198. 

Saltohstall,  Gurdon,  3,  30;  called, 
193;  joined  the  Church,  ordained, 
etc.,  195;  ancestry,  196,  197;  acces- 
sions under,  201-206;  baptisms, 
half-way  covenant,  etc.,  206-208; 
marriages  bj',  208 ;  collision  with 
Rogei-enes,  212;  strict  discipli- 
narian, 216,  217;  complaints  against, 
etc.,  218-220;  as  a  preacher,  222-227; 
chosen  governor,  230,  2-32,  2.36; 
stops  leading  thereto,  234-236  ;  Say- 
brook  synod,  237-2.39;  territorial 
disputes,  242,  243;  opposition  to, 
249;  attendance  on  official  duties, 
250;  letter  to  people  of  New  Lon- 
don, 252,  253;  his  will,  253;  where 
he  lived,  254-259;  his  family,  260; 
died,  261;  encomiums,  262-264. 

Seats  assigned  m  Church"  198. 

Services  between  Blinman  and 
Bulkeley,  93. 


Shepard,  Rev.  Thomas,  49. 

Smith,  Dea.  John,  268. 

Stanton,  Thomas,  91,  139,  158,  160. 

Starr,  Dea.  Cortland,  287;  Dea.  Geo. 
E.,  290;  Dea.  W.  H.,  288;  Rev. 
W.  H.,314. 

Stoddardean  plan,  172. 

Taxes  burdensome,  248. 

Thanksgiving  appointed,  141;  omit- 
ted, 140. 

Thomson,  81. 

Thompson,  Rev.  William,  308. 

Tibbets,  Dea.  J.  W.,  287. 

Tinker,  Rev.  C.  P.,  317;  John,  63, 
93,  94,  292. 

Town,  the  parish,  94,  95. 

Trumbull  Dr.,  1.  15,  22,36,89,113, 
243;  J.  H.,  107,  UO. 

Unitarianism  began,  171,  173. 

Warham,  Rev.  John,  K),  75. 

Wilcox,  Dea.  J.  H.,  290. 

Winslow,  Edward,  13,  56,  57,  58. 

Winthrop,  John,  Jr.,  secured  charter, 
9,  15;  free  spirit,  10,  12;  ancestry, 
14;  first  governor  on  soil  of  Conn., 
15 ;  letter  about  settling  New  Eng- 
land, 18;  a  Puritan,  19;  his  con- 
temporaries, 20-25;  letter  to  his 
son,  91;  Davenport,  writes  to,  163. 

Winthrop,  John,  Sr.,  17,  19. 

Yale  College  removed  from  Say- 
brook,  239,  242. 

York,  Duke  of,  110,  243.: 


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